considerable measure, in how great we will endeavour hereafter to make appear, fills up a vacancy, which, in the present rank luxuriance of literary vegetation, could hardly be witnessed without surprise. But the importance of Mr. Freylinghausen's work does not arise from this view of it alone. Its present appearance is peculiarly seasonable, when the theological productions of the same country, for which a predilection seems to be inereasing in England, are ready to pour in upon us their full tide of debased, heathenish, and anti-christian divinity. Its appearance will be judged to be not less seasonable when the circumstances of theological sentiment among ourselves are considered. Some who profess to undertake the defence of the established religion, and upon whom the nation has a just claim for the performance of that engagement, have adopted so virulent an aversion to what may be proved to be the real doctrines of the national church, that, for the purpose of opposing, with more effect, tenets which they rather dislike than understand, they seem disposed to join in a general, an evident, and undisguised defection from the sound theology which that church inculcates; and rather than not expel, or appear to themselves to expel, their opponents from the high post which they have assumed, will borrow arms and ammunition from the arsenal of Pelagianism itself. Those particularly, who have distinguished themselves by their violence, and by their inacquaintance with the subject which excites it; in their undistinguishing and infuriate invectives against enthusiasm, in the alarm which they are perpetually sounding of the danger of the church from the existence within her bosom of persons whom they represent as infected with this mental malady, and in the remedy which they prescribe for the restoration of the church-the abolition of her articles; will be found not to have disdained an alliance with the bolder sons of Socinus. Compare particularly the Anti-jacobin Review and Magazine for TS03, pp. 88-91, and the Annual Review, Vol. II. pp. 201

-213.

At such a period, and under such circumstances, the appearance of a system of divinity, bearing upon it the stamp of royal approbation, and CHRIST. OBSERV. No. 36.

not only unequivocally asserting, but displaying with their due prominence, many of the perverted and assailed doctrines of the Church of England, must be regarded as peculiarly auspi cious and seasonable by all her real friends.

The work now given to the British public, under the title of an Abstract of the whole Doctrine of the Christian Religion, is properly didactic, or doctrinal and practical. Criticism and controversy form no part of its composition. It assumes, as its foundation, the truth of christianity, the ca non of its authentic documents, and their divine authority. Its form is catechetical. But that which constitutes its chief and most. honourable distinction is its simplicity, and the strict sense in which it deserves the appellation of a scriptural performance. For although there are occasional references, which we could have wished to have seen altogether omitted, to the apocryphal writings, and although some passages of ge nuine scripture are unquestionably misapplied, the main body of the work is hardly any thing more than a methodized collection of proposi tions, founded upon the plain and ob vious sense of the sacred volume, to whose sole authority the appeal is minutely and distinctly made: a procedure, which has the salutary effect of calling back the mind of the reader to the proper foundation and umpire of his faith, the sacred oracles; in which the most illiterate student, if he add diligence to humility, and prayer to both, may make a far greater real proficience than those, who, with a large share of unquestionable talent and erudition, suffer their minds to be so completely engrossed by subordinate and minute enquiries, that no room, certainly not a proportionable room, is left for the grand and discri minating verities of revelation. To such persons the remark of Seneca is peculiarly applicable: Nesciunt necessaria quia supervacanea dedicerunt."

We shall now endeavour to give an outline of the work before us. It is divided into two parts; the first relates to God, the second to man. These are subdivided into articles. It is hardly necessary to transcribe the subjects of them, as a professed body of divinity contains of course every important topie within its sphere. It may be proper to add, that there are still in

3 E

ferior divisions of the Articles into Sections, each of which contains the question and the answer, which give the work its catechetical form. At the close of each article is regularly considered the duty and the comfort which properly arise from the doctrine discussed.

This description, with a few extracts, would be sufficient to give a just notion of the work under consideration, were it a work, either of ordinary merit, or of ordinary im portance. Neither of them being the case, we shall proceed to a more minute and rigid examination of its contents; adding, for the gratification, as we have no doubt it will prove, of our readers, a larger proportion of extracts than we often allot to publications of the same extent.

In the first article, "Of the Knowledge of God, according to his Essence, his Attributes, and Persons," we meet with nothing but what might be expected upon the subject. In some of his representations we think the author might have kept more clear of Anthropomorphism. We are the rather induced to make this remark, that we may have the opportunity of correcting some fastidious and false notions upon this subject. For although it be an evident fault to describe the being, perfections, and transactions of the incomprehensible Creator, after the manner of men, in a greater degree than is necessary; yet in some degree this is absolutely necessary. All our ideas of intellectual or spiritual being, agency, and relations, however abstracted and refined by the improvement of science and language, are originally and substantially sensible-derived from sensible objects. So that, if what is called, and condemned as, Anthropomorphism is to be altogether abandoned, we can possess no notion whatever of the Divine Being, except perhaps that of a bare, quiescent, metaphysical entity, without will, with out attributes, without acts.

The term mystery is incorrectly defined, (p. 11.) Campbell has shewn, that, in the scriptural use, it does not denote a doctrine necessarily incomprehensible: but hidden only and capable of being revealed.

Our author's definition of Election, (p. 34,), a subject, on the discussion of which we mean not to enter, founds that divine act entirely upon fore

known faith. That the reader may be able to compare his view of this doctrine with that of our XVIIth Article, we insert in the margin the substance of what Mr. Freylinghausen has said respecting it, only observing that he does not extricate himself from the difficulty arising from the infallibility of the divine prescience, by denying that infallibility; for he expressly asserts it, p. 6*.

The VIth Article, "Of Christ, the Son of God and of Man," is excellently arranged, and condenses, in a small compass, a mass of scriptural information on this most important subject of revelation; a subject of pure revelation, as our author expresses himself, to distinguish it from the dictates of natural religion, which he admits. We shall make an extract

*"Election is the eternal decree of God, by which he has ordained the salvation of those who he knew would perma nently believe in Christ. The word Predestination, which is used in this doctrine, has a threefold signification. 1st. In general, it means every decree of God concerning future events; in which sense, it is the same thing as what we call Providencet. 2nd. More particularly it implies the appointed order and means of salvation. 3rd. That God hath, from eternity, selected those persons for salvation, who he knew would permanently believe in Christ as expressed above, which is the sense in which the word is taken in this Article."

Mr. Freylinghausen objects to using the

word Predestination to denote Reprobation, and thinks it must be understood to signify God's most certain foreknowledge and preordination. This divine decree, he adds, "consists in this, that God hath from eternity had a compassionate and tender love for all fallen men, and designed that they should all be saved: that in consequence of this predilection,, be gave, in due time, his, only Son as a propitiation for each of them, and thereby reconciled the world unto himself: that he most earnestly calls men unto salvation, and furnishes thein with means and powers for that purpose: and that he hath established a certain order, in which he proposes to save mankind; but, according to which, none shall be saved except those who believe in Christ, and persevere in that faith unto the end. These, as he foreknew them from eternity, so are they also elected through his inunite mercy."

The question, What is original sin, is thus answered:

"It is that horrid corruption of our nature which alt men inherit by their carnal birth, as a spiritual infection; and con sists in a total incapacity for, and alienation from, what is good, and a propensity to evil." (pp. 71, 72.)

The punishment of sin is thus de

scribed:

"The punishment or wages of sin is death: and, first, carnal death, in which are comprised all the troubles and difficulties of this life that precede it: secondly, spiritual death, which consists in the loss of spiritual life, and in a guilty conscience; to which may be added the judgment of hard-heartedness: and, thirdly, eternal death, by which the wicked are deprived of the glorious life of the blessed in heaven, and are given over to perpetual anguish and torments." (p. 76.)

When Mr. Freylinghausen, (p. 78), in a different statement of this doctrine, asserts the imputation of the sin of our first parent to his posterity, he will appear to some to exceed the avowed doctrine of our National Church.

abolishes our natural aversion to heavenly truths; infuses a just knowledge and discernment of them; and produces in us an entire assent and submission to them. (p. 94. 95.)

The third Article is on the subject of Free Will, which is asserted with respect to things natural; but, with respect to spiritual things, the will of man, as fallen, is said to deserve the appellation, rather of servile and dependant, than of free; possessing not the least ability to choose and effectuate things truly and spiritually good, but rather entertaining an aversion to them, and leaving man in a state of enmity with God, in utter darkness, and under the dominion of Satan and of sin. Our auther hence infers, that a new birth, a new illumination, and a total change of the human mind, is requisite, which cannot be the act of man, but must proceed from God alone." (See pp. 85, 86.) The free agency of man, however, is maintained; and likewise the resistibility of divine grace. (p. 91.)

In the fifth Article of the Divine Illumination, the following is the answer to the question, wherein it con

sists.

Regeneration, in the sixth Article, is disunguished as it relates to Infants and as it relates to Adults. In the first it is produced, according to our author, by a divine and incomprehensible, but efficacious, influence in baptism; in the second, it is the effect of illumination, conversion, and penitence. We extract the fifth Section.

"In an operation of the Holy Spirit, whereby such a knowledge of, and taste for, the heavenly truths are communicat ed to man, that he must perceive them in the light of the Spirit, and therefore acknowledge the great benefits bestowed upon us by God's grace; and by which we are also enabled to judge spiritually of spiritual things." (p. 94.)

Our author proceeds to observe, that the Holy Spirit, in this operation,

"What is to be observed concerning regeneration?

"1st. That it is concealed and totally incomprehensible to our reason; 2ndly, that it is a real birth, since by it the interior disposition and nature of man are truly and efectually altered, and something spiritual and supernatural is born, created, or wrought in him, which before was not in him; and, 3dly, that it may be forfeited, but likewise recovered anew." (p. 100.)

The whole Article, which is the next, concerning Justification, is drawn up with justice and perspicuity: Justification is defined to be remission of our sins for Christ's sake, The causes thereof are stated in the following manner:

"On the part of God, the causes are, 1st. His grace or abundant mercy, which

is set in opposition to the merit of our work; 2ndly, the merit and satisfaction of our Lord Jesus Christ, who hath completely fulfilled the law of God, and hath and their due penalty. On the part of taken upon him and beareth all our sins, man, the cause of justification is faith, inasinuch as he receives and stedfastly adheres to Christ his Redeemer." (p. 105.)

Article are marked by the same soliAll the remaining Sections of this did we not fear to transgress our lidity and fecundity of matter; and, of them. On the subject of justificamits, we should transcribe a great part tion we might reasonably expect a perfect agreement among Protestants; since Arminius himself, in a passage which has been already adverted to in and unequivocal language, his entire our pages, has expressed, in strong agreement with John Calvin in his view of this doctrine. The double justification which, in modern times, has been resorted to, for the reconciliation of St. Paul and St. James, is a fiction of Popery. See Limborch. Theol. Christ. 1. vi. c. iv. § 3. and

Hooker's Discourse of Justification. $5.

If the high patronage of this work does not secure the Article concern

ing "Spiritual or Mystical Union with God" from the imputation of enthusiasm, we fear its conformity with Scripture will not.

Sect. 7. Of the terth Article, concerning the Holy Scriptures, deserves to be quoted entire.

"What are the principal properties of the Scriptures?

1st. Their authority and importance, which they derive from God himself, and imply that we receive them as a divine book, and consider ourselves as bound to believe and obey them; of which divine authority the Holy Ghost gives sufficient testimony in the hearts of those who do not counteract him; 2ndly, their perfection; they fully containing all things that

relate to our salvation; whence they are also to be considered as the only rule of our faith and conduct; 3rdly. their clearness or perspicuity; they expressing, in plain and intelligible terms, all points relating to our faith or practice; wherefore the divine illumination is not requisite on

account of any obscurity of the Holy Scriptures, but merely because of our spiritual blindness; and, 4thly. their power or

efficacy, which can operate in the hearts

of men a divine emotion, an internal ainendment, a renewal to the image of God, and a repletion with divine and celestial comfort; but which men, by various means, frequently prevent, both in themselves and in others." (pp. 118, 119.) In a different statement of this subject our author represents as one of the extrinsic proofs of the divinity of the Holy Scriptures, the proper experience of individuals,

"Who find that the most essential contents of the Bible are true, and take place in themselves; as in the instances of the Corruption of their nature, the operation of God with respect to men, the changes that are produced in their hearts, in their trust in God, and their peace of mind in consequence of it; and also in the supernatural persuasive energy of the Holy Scriptures, which produces such a degree of conviction, that many have cheerful ly declined all worldly advantages, in the sure hope of future happiness." (pp. 122, 123.)

the Spirit to the Word of God, he says, Dicimus igitur, et vel ipsis inferorum portis reclamantibus ingeminamus et iterumus, Spiritum Sanctum, cujus inspiratione locuti sunt hoc verbum sancti Dei homines, et cujus impulsu et ductu ut amanuenses illius idem ipsum literis consignarunt, authorem esse lucis illius, cujus beneficio sensuum divinorum intellectum percipimus, et effectorem certitudinis illius, qua sensus istos vere divinos esse credimus; et authorem necessarium, effectorem suffi cientem. Again, he observes, Spiritum Sanctum omnem vim verbo tribuere, qua postea utitur, tanta efficaci tate sua adhibita, ut quod verbo tantum suadet, ipse persuadeat, sensus divinos verbo objiciens, et velut lampade mentem collustrans, et sua immediata actione inspirans et obsignans.

Should any of our readers, regular or irregular, be disposed to stigmatize this argument as enthusiastic, or perchance Calvinistic, we recommend to their perusal the concluding part of an oration of Arminius, de Certitudine S. Sancta Theologiæ. Opp. pp. 56, 57. Speaking of the internal testimony of

In asserting, pp. 123, 124, a verbal inspiration to the Scriptures, although that does not amount to omniscience in the writers, we think that our author has involved himself and his subject in unnecessary difficulties. Each writer has unquestionably his appropriate style, and if he was infallibly directed in the substance of what he penned, he might with safety be left to his own mode of expression.

In the distinction which Mr. Freylinghausen makes between the sanctions of divine and human laws, by assigning rewards and punishments to the former, but punishments only to the latter, he discovers more penetration than is to be found in many writers. See Bishop Warburton's Div. Leg. Book I. Sect. 2.

The use of the moral law, both before and after conversion, is ably and justly stated, p. 132.

Sufficient caution does not appear to have been observed by this eminent divine, in what he has said concerning baptism. The efficacy of that rite he asserts to be regeneration and salvation. But consistently with himself he cannot mean to teach, that this efficacy is absolute and unconditional; that either the baptized cannot renounce their faith; or that they shall not forfeit salvation, if they do. But this important consideration is not directly urged. See pp. 140

146.

The passages which explain, whose work or operation conversion is, and wherein consists the true nature and property of conversion, are worthy of the serious regard of every professing