however, of the mode of interpretation recommended in this volume is, inserted in the Appendix, in an analysis of the Epistle to the Ephesians, and an analytical introduction to that to the Colossians, to which we can now only refer our readers. We have, perhaps, dwelt somewhat longer upon this publication, because we consider that at a time when the most laudable zeal prevails amongst us for the distribution of the Divine Records of our faith, it is peculiarly important, that correct views respecting their meaning and interpretation should also be disseminated. There can be no doubt, that errors of various kinds abound upon this momentous subject. In the course of our labours, it has been our anxious, endeavour to correct them; and to point out what, according to our humble, yet deliberate judgment, appears to be the true and scriptural method of interpretation. We are happy, therefore, in having an opportunity of noticing a work which contains so much valuable information and direction upon this important point, and cordially recommend it to general perusal. There appears to be, at present, too general a disposition to neglect the systematic study of the Bible; and to undervalue the Jabours of learned and pious men, who have given their days and their nights to this sacred work. But let us not be deceived, or mistake confidence for superior illumination, or indolence for dependance on Divine teaching. It is as true now as in the days of Solomon, that if we expect to attain heavenly wisdom, we must seek for her as for silver, and search for her as for hid treasures; and that, in the study of the Sacred Oracles, we must not only pray for the Spirit of wisdom and understanding, but bring to our aid all the stores of knowledge which we can collect, and accompany them with the spirit of experience and discretion, of love and of a sound mind." May the great Author and Source of truth himself, Ir we should form our opinion of visitation sermons in general, by many specimens which have come before us within the last few years, we should be inclined to consider them as of very doubtful utility It has been too much the fashion to convert the pulpit on such occasions into a theatre of loose attack and unprofitable discussion. We should be sorry to use the language of rebuke, and would on no account expose ourselves to the suspicion of uncharitable censure: but it is impossible not to feel that some of these sermons, and certain other compositions, which have been officially addressed to the clergy in particular districts, deserve little commendation either for the subjects on which they treat, or the spirit in which they are written. If we wished to collect examples of doctrines misunderstood, of charges misapplied, of assertions without foundation, of most miserable con fusion with respect to the tenets of particular parties, and of statements ridiculously absurd about some of the institutious or events of the day, we know full well in what quarter to seek them; and we cannot but lament that opportunities, which might be so valuable for the illus tration of great Christian principles, and the enforcement of Christian duties, should ever be abused to in-, flame hostility, and to violate, the sacredness of truth. It is with no ordinary feelings of satisfaction and pleasure, that we turn from such discourses to the very candid and powerful sermon of Dr. Whitaker. We have here the production of a gentleman, a Chris tian, and a scholar; of one who is accustomed to think much, and to think well; who possesses knowledge, and acuteness, and charity; a man of clear views and of liberal sentiments, who maintains his own principles with an evident convicon of their truth, and in a spirit of moderation which is peculiarly va luable, because it is extremely rare. If we should begin our observations by stating what Mr. Whitaker's, sermon does not contain, we should say, that it deals out no invective against Dissenters; that it does not attempt to widen the divisions which unhappily prevail about church government; that it does not exhibit to public scorn and contempt any order of men by the imputation of principles which they disavow and abbor. The reader will find in this address no vulgar declamation about the horrors of Calvinism; no proscription of persons, whom it is the fashion to reprobate under the title of Evangelical Clergy, Schismatics within the Church, &c.; no wanton and unprovoked insults upon Bible Societies; no canting and whining about the dangers to be encountered by this Protestant Church, and this Christian State, on account of the unfettered circulation of the Scriptures of truth. No! should this article fall into the hands of any person whose delight is in dainties of that description, he must travel elsewhere. The author of the sermon before us belongs to a higher class of intellect. Whether it be poverty of matter, or bitterness of spirit, or the mere innocence of genuine folly, which makes the pulpit and the press groan under such precious lucubrations as have now been mentioned, we cannot exactly decide : we should be disposed, on the ground of impartiality, to answer in the words of a very young philosopher, when required to state, whether the sun moved round the earth, or the earth round the sun; "Sometimes one, and sometimes the other." k may be, that these effusions proceed only from one of these causes; it may be that they are the offspring of all combined. We have no he sitation, however, to say, that nei ther singly nor conjointly have they any acquaintance with Dr. Whit aker. To imagine that the principles and spirit of this sermon will appear in the same light to all readers as they do to ourselves, would be to suppose that misconception, and prejudice, and bigotry, are banished from the world. On some points, the most honest and upright and devoted minds can never be brought to coincide; and, perhaps, if we should analyse every sentiment of this publication, we should be con strained to acknowledge that there might be room for discussion between the author and ourselves: but we must add, that we could, în such a case, desire nothing better than to conduct the argument in the spirit and temper of which he has fur nished so good an example. "Sirs. The text is, Acts vii. 26. ye are brethren, why do ye wrong one to another?” The preacher begins by a rapid sketch of the general benefits of Christianity, as a rule of temper and conduct, and proceeds by a very easy and natural transition to the rancour and fierceness which men making profession of Christi-" anity so often exhibit in debating on its principles. His object is, rather to shew the disposition with which doctrites should be canvassed, than to enlarge upon the doctrines them-' selves: yet he justly considers it subservient to his plan, to state the subject of a most important debate which for some years has agitated the Church of England. * One, great, source of this evil,” ha observes, "appears to have been with many at least a very crude conception, and of course a very confused statement of the question. Before you venture to attack Calvinism, said a prelate, Bishop Horsley, who to the infinite loss of theological learn ing is now no more: at least take time to understand it. From inattention to this fair and fundamental canon of controversy, the principles of the debate have been perplex ed, while the unskilful assailants under this sweeping term, have attacked without distinction, 1st. The peculiarities really be longing to that system: 2dly. Some of the genuine doctrines of Christianity, which are received by Arminians themselves; and Suly. A load of imputed trash which belongs only to the dregs of Antinomianism. "But the real peculiarities of the great theologian and profound reasouer, (for such he was), who gave name to this system, if he may be permitted to state them for him self, are limited to the following proposi duct.. "That in the fulness of time he sent his Son into the world, to offer himself as a propitiatory sacrifice for the elect alone. That, whom he had predestined to happiness as an end, he predestined to holiness as a means. That in consequence he bestows with the same limitation his grace and Holy Spirit, as the instrumental cause of faith, repentance, and obedience upon the elect. Next, that grace is efficacious, a softer term for irresistible, whence it follows, that the will of man is wholly passive in the work. And lastly, that they who have once received this Divine gift can never fall." pp. 2, 3. We have been much accustomed to see these great questions settled and concluded in the compass of a few flippant pages. But this author is a man of real learning and talent, and does not, therefore, profess to confute and overthrow with such hasty and sweeping decision: those, in general, who talk loudest about demonstration, are the worst qualified to demonstrate. Mr. Whitaker contents himself with a few general reflections; but they are 'weighty and judicious, and far more to the purpose than volumes of angry dis putation. The following exract will CHRIST. OBSEkv.” No. 156. 'shew something of his manner of reasoning. If" any system of doctrines which may appear to be revealed in insulated passages of Holy Scripture, can clearly be proved to be inconsistent with the moral attributes of the Almighty, then are we warranted in concluding, nay, we are bound to conclude that our interpretation is wrong. Now as a test to be applied to the present subject, I would ask this plain question; Supposing that the everlasting destinies of a race of inferior moral agents were placed at the disposal of a inan, what feelings would such a conduct, as these propositions suppose, excite; what conclusions would it lead to, with respect to his character as a just and merciful being? One answer, and one only, can be returned to such a question, and it is no small pres sumption in favour of any opinion that it has the common sense and feeling of mankind on its side. But this analogy is attempted to be eluded by arguing, (and sorry I am to say that the opinion has received too much countenance from theologians, untinctured with Calvinism), that the moral attributes of the Almighty are of too high and transcend. ant a nature to permit our reasoning from these qualities, as they exist imperfectly in ourselves, to the same qualities as they are conceived to subsist with transcendant excellence in the nature of the Supreme Being. This, I fear, is equivalent to saying, that we can form no idea of the moral attributes of the Divinity whatever, an opinion in 'which these reasoners will find themselves mwa rily symbolizing with Bolingbroke himself. "But I would ask, how we arrive at the conceptions we have of these attributes in "On the moral attributes of the Deity, we can only reason with safety in this analugical method, and the result must necessarily be, that the ideas of these qualities in the Divinity and in ourselves differ only in degree; that, speaking in all humility, they are homogeneous in both, do not differ, that is, as time from space, or mercy from jus-logy can be drawn from the provi tice; and consequently, that a conduct which we should instantly pronounce to be unjust and cruel in man, would in a much higher degree be liable to the same imputation in a being of whose nature we predicate infinite justice and goodness. But neither are we compelled to resort to this mode of defence by the apparent sense of any considerable and connected portion of Holy Scripture," PP. 4, 5. us, as a Governor and Judge, is clearly revealed. He will render to every man according to his works. He that believeth and is baptized, shall be saved, and he that believ eth not shall be damned. No ana He proceeds, next, to consider the support which the Calvinistic sys tem is supposed to derive from the eighth and ninth chapter of the Epistle to the Romans; and contends, that the argument of St. Paul has no reference to the personal and final acceptance or reprobation of individuals. It is certain, indeed, that in some respects, the dispensa tions of God are strictly arbitrary, or dependent upon his sovereign will alone: thus be determines the period in which we shall severally exist, the country in which we shall live, the constitution of the body, and the general character of the mind: thus also, he confers upon one country many temporal or spiritual privileges, which belong not to another. These and similar appointments, are settled by the will of God, and are independent of human interference. Such, according to the reasoning of St. Paul, was the nature of the Divine proceedings with respect to Jacob and Esau; the language of the thirteenth verse, (chap. ix.) does not apply to the persons of Jacob and Esau, but to their posterity; and it has reference not to their eternal, but to their temporal state. To these earthly dispensations it is, that the high expressions of the Apostle must be understood to refer; they are in deed mysterious and incomprehen sible. But with respect to the condition of a future world, the manner in which God will deal with dential dealings of the Almighty, while we continue upon earth, to the case of future rewards and punishments, and for this reason: "The symptoms of irregularity, and arbi trary appointment visible in the Divine administration at present, are parts of a teme poral scheme only, and will be completely rectified at the last day, by that final act of distributive justice; when to whom much hath been committed, of him shall the more be asked. On the contrary, a previous and arbitrary allotment of the final destinies of moral agents, is by the very terms incapable of being rectified, and in spite of all that sophistry and subtlety can urge, gives up the Author of it (I use the expression with humility and reverence, though for the pur pose of removing the charge), to impatas and merciful Being." pp. 6, 7. tions inconsistent with all our ideas of a just Such is the reasoning of Dr. White aker on this abstruse subject. To us it appears, that not a little confusion arises on this subject, and especially in the explanation of the ninth chapter to the Romans, by notions radically erroneous with respect to the Divine will. The Supreme Being never acts upon a principle of caprice: the determinations of his will are according to the eternal laws of holiness and equity; they violate no rule of infinite wisdom and of infinite purity. When we read that he hath mercy on whom he will have mercy, and whom he will he hardeneth, or leaves to the hardness of their hearts, must we of necessity conclude that the words imply an arbitrary resolution, inde pendent of circumstances? He has laid down the terms on which alone. he will have mercy. It is his will to receive the penitent, as it is also his: will-and it is just in both cases→→ to leave to their own devices them, who, like Pharoah, are deliberately impenitent. Let us now follow the reverend author in his observations about the human will. After confessing the obscurity and difficulty of the subject, he proceeds in these terms: In the first place, therefore, it must be observed that no small perplexity has arisen from the very terms of the dispute, de libero, and de servo arbitrio, whereas, had the question been stated de arbitrio sive de nullo arbitrio, the controversy would have proceeded on its own merits. Since, if man has the faculty of will at all, it must be free: for in what does this quality consist, but in the power of making elections, of chusing and rejecting; if, therefore, it have lost this faculty, it is not in a state of servitude, but of non-existence, at least, in a state of sus pended existence. One of the best of our poets, from inattention to the difference be. tween an abstract quality and a concrete being to which it belongs, has fallen into a confusion of ideas, which will precisely illus trate my meaning on the present subject; • Obedient slumbers that can wake and weep. Now a slumberer (the concrete) can awake, and continue to exist, though not in the state of a slumberer; but of the abstract slumber it cannot be predicated that it awakes at all. Ceasing to slumber, it ceases to be. And thus precisely, if the will is no longer iu à condition to exercise its proper functions, if it can no longer elect, chuse, reject, it can with no propriety be said to be in a state of bondage; it is become a nonentity. Thus much for the terms of the question. And with respect to the fact, That we do really possess such a faculty; that a power neither mechanical nor corpo real has an absolute command of every mus cle in the human body, (one perhaps only excepted); that whatever may be allowed for the operation of motives, we naturally refer to nothing, suspect nothing beyond this faculty, as exercising a proper co-action over its operations, we have the same evidence as of our own existence, namely, consciousness itself, one of those first principles at which if all hypothetical reasoning do not modestly stop short, it will soon be lost in the maze of scepticism and error. We are dealt with, says Bishop Butler, as if we were free; therefore we are free an inference which if we attempt to evade, we are driven upon the impiety of admitting that mair is deceived in the constitution of his nature by its Author. Every faculty, however, of that nature bears marks of some great and original disorder; the cause of which, had it not pleased God to reveal it in con. his Word, must ever have been left to jecture. This dreadful calamity has fallen with peculiar weight upon the will of man, as applied to spiritual things. What is the extent of the shock which it has received by the fall, whether in this single direction of its powers it has been reduced to utter inac tion, or what portion, if any, of its general energies it retains, I shall not now inquire. Suffice it to say, that since Arminians themselves consider the will of fallen man as a distempered organ, Both they and their antagonists agree in the necessity of an heating hand to restore it to the exercise of its functions. In the nature and application of the remedy, however, they are wholly at issue: for while both admit that Divine grace must precede and excite the will to spiritual objects as well as attend its progress, the disciples of Augustine, whom in this article Calvin has implicitly followed, contend that the recipient is passive as a stock-that the will is mored by something analogous to à mechanical impulse—and, that it does in no degree co-operate in the work. Now as this faculty cannot in strictness be said to exist where it does not act, it would have been more ingenuous, as well as more consistent to maintain at once, that the will of man has no concern whatever in the work of justification that, as it had antecedently been annihilated by sin, it was subsequently and wholly superseded by grace:→This, how ever bold, would, at least, have been intelli gible.", pp. 7-9. "Whatever disabilities have been incurred by the will in consequence of original or ac tual transgression, it is the first office of grace to reinove-to restore that disordered faculty to its intermitted functions, that is, to restore it to its existence in the heart; and in consequence of that freedom which is neces sarily incident to the exercise of the will, to accompany it through the whole of its progress, and to prevent it, by its powerful yet resistible operations, from falling, su far as is consistent with moral agency,” p. 9. The controversy on these points! has certainly been maintained with a sufficient portion of acrimony: and the preacher therefore employs the second part of his sermon to recommend a more peaceful and Christian spirit. Among the reasons which have tended to aggravate the mischietis of religious debate, he adverts paro ticularly to the spirit and habits of the age to superficial reading and 16 L 255 I wro) wote ni 192 |