Mr. Giles was an honourable and useful member of the church in Deanstreet, Southwark, for fifty years, having joined that community in August, 1775. He was much beloved by his brethren: at their social prayer-meetings they were always edified by the humility and ardour of his devotion; and in affairs of church discipline his advice was much valued. It was only regretted that his modesty and retiring habits prevented him from undertaking the Deacon's office, to which he was more than once chosen. As an author, Mr. Giles has been, and will doubtless continue to be, very useful. The "Guide to Domestic Happiness," the "Refuge," and some other works, were written by him, and are well established in the public approbation. REV. EDWARD TORLIN. DIED, on Lord's-day, August 7, 1825, aged fifty, the Rev. Edward Torlin, pastor of the Baptist Church at Harlington, Middlesex, where he had laboured during the last twenty-five years, with considerable success. His last illness was long and painful, but his end was happy. On Lord's-day following that on which he died, bis remains were deposited in a vault near the pulpit which he had occupied so long. Mr. Phillimore, of Kingston, conducted the solemnities of the interment, and a funeral sermon was delivered in the evening, from Psalm lxxiii. 26, to a very crowded and attentive congregation, by Mr. Dyer, of Bat tersea. Review. A Dissertation intended to explain, establish, and vindicate the Doctrine of Election. By W. Hamilton, D. D. Minister of Strathblane. Hamilton and Adams. 1824. Pp. 273. 12mo. We were very glad to meet Dr. Hamilton again, and especially to find him standing forward in detence of the Doctrine of Election. From the talent and ardour of feeling he shewed in a former work, "The Establishment of the Law by the Gospel," we anticipated a bold manly defence of the doctrine be now discusses; nor are we altogether disappointed; yet we must honestly say, we wish he had gone farther into the subject, and investigated it in some additional points. If, however, Dr. Hamilton should ever read our pages, let him not mistake us, we sincerely thank him for what he has done; it is the covetousness of desiring still more that makes us complain. Dr. Hamilton divides his work into three chapters-On the Nature of Election;-Proof of the Doctrine ;and Vindication of Election. The first chapter is short. The second exhibits the proof of the doctrine, from the love of order, the desire of enjoying their own will, and the habits of inquiry and consideration, observable in rational agents-from the attributes of Godfrom the evidences of design apparent in the works of God-from prophecies and promises from salvation by grace-and from the testimonies of scripture. The third chapter, which is a vindication of the doctrine, enters on a defence, from the charge that it is dishonourable to the character of God: that it is inconsistent with the freedom of the human will, and the responsibility of man;—and, from its supposed inconsistency with the universal calls and free offers of the gospel. It will instantly be seen by this general outline, that the author enters a large field of inquiry; and we regret that he did not prosecute the subject still farther. He says, he would gladly have subjoined a chapter upon Reprobation, but his work swelled to a size that prevented him. He informs us, that the objections examined are almost all urged by living writers; and that to preclude all occasion of irritation, he has generally transcribed their language, but suppressed their names. But while he wishes to conciliate, and not to irritate, much less to misrepresent those who oppose the doctrine of Election, he writes like a man who heartily believes it, and who wishes to state and defend it as a part of the revelation which God has made in his holy word. Towards the conclusion of his work he meets various objections made to the doctrine, but we wish he had farther extended his labours in this direction. There are abuses of the doctrine by those who professedly believe it, who ground upon it a systematic opposition to many things which Dr. Hamilton, in common with ourselves, think important; these we wish he had noticed more extensively. But, probably, the reason was, he had not had these misapplications of a good doctrine forced on his attention, and he, therefore, confined bis discussion to what his own more immediate neighbourhood pressed on his regard. He considers election as the cause of the salvation of men, and not of their destruction; he observes, "Election and Redemption are so closely allied, that though not identically the same, they are inseparably united. Election is the cause; redemption is the effect: and the two must stand or fall to gether." p. 16. The angels that kept not their first estate, are fallen angels still; and, as Dr. Hamilton remarks, there were no designs of electing love formed towards them: but their condition does not appear the better on that account and if no such purpose had been entertained towards fallen man, in what respects would our condition have surpassed theirs? When we examine the scriptures, we find much said on the doctrine of election; so much, that we are surprised any one should deny it to be there; and whenever it is adverted to by the sacred writers, it is with a glow of heart, a manifest feeling of pleasure, which shews that they did not consider it as a metaphysical deduction which though undeniable, was cold and repulsive; but, on the contrary, their hearts were warmed by contemplating it; and in their view it presented an animating ground of hope, and a powerful motive to christian obedience. Did we view it in the same light, similar feelings would be excited in our minds, and all the objections against it, which we so frequently hear, would instantly flee away. We are certain that when any doctrine does not pro duce the same effect in our minds that it did in the minds of the apostles, something is wrong; either our hearts are not subdued to the obedience of the faith, or we do not view the same object which they contemplated, but are looking at some misrepresentation of the truth, and not at the truth itself. There are many who, in their conversation and preaching, are peculiarly cautions never to say any thing about the doctrine of election. All the terms in which that doctrine is conched are avoided; the passages in which it is asserted are never quoted; or if quoted, got over as speedily as if there was an infection in them which was dreaded like the greatest evil: as if it was a subject dangerous in the extreme, the greatest pains are taken to keep it out of sight, and passages of scripture which plainly speak of it, are explained in a manner so ingeniously adapted to give it a different colour, that while we admire the display of talent, we are surprised at its application. In our view, it is a maxim which will be found true, both in relation to this and every other part of revealed truth, that wherever we cannot adopt the representations of the word of God freely and fully, but are afraid to use its language, or use it merely as the language of authority, while it is evidently not the mode of expression by which the precise feelings and sentiments of our minds are clearly exhibited, the reason is, (whether we suspect it or not) we are not of the same opinion with the inspired writers! We are apprehensive that there is in the minds of some (we fear of many) only a very partial belief of the doctriue of election. They do not deny that there is an elect number, whom God will certainly bring to his eternal glory; but they think that others, not of this number, may eventually be saved, and that the free and full invitations of the gospel encourage such an idea. By this means they expect to avoid the difficulties which the doctrine of elec tion presents to their view. When pressed by the Arminians, they escape to this sentiment as a refuge against their objections; and when urged by the Calvinists with the evidence of the doctrine of election, their reply is, they do not deny that doctrine, for they grant it clearly appears in the word of God. This half-way system is in reality encumbered with the difficulties of both Calvinism and Arminianism, and is not in our esteem supported by the slightest evidence. It is in fact, nothing better than an expedient, and like most devices of that description, answers no valuable purpose. All the objections to election as supposing a preference of some to others, a provision of meaus and influence which secures the salvation of some, but which is not granted to men at large, press against it with all their force and all the objections to the Arminian system, on the ground that it supposes, that the use of means, or common grace, or native good dispositions aroused into proper exercise, will answer the same end, without the prior operation of divine grace, may be urged against this theory with full efficiency: and he who by this middle scheme seeks to shelter himself from the difficulties attending the divine government, may be fairly told, that on his mode of reasoning the difficulties are increased, for there is no unity of plan by which sinners are saved. If election is needful for the salvation of some, why not of all who are saved? If it is not needful, why are Christians in general called the elect of God? Besides, this scheme is a mere theory without proof. For respecting any individual who may be supposed to be not elected, and who yet is saved, how can it be proved that he was not one of the elect, and not, in the first instance, influenced by that powerful grace which disposed his mind to attend to the gospel, and to receive the engrafted word to the salvation of bis soul? But in addition to our objections to this sentiment on account of this radical imperfection, we are satisfied, that it is a symptom of decay: for the history of the church exhibits a numerous list of examples of those who partially giving up the doctrines of grace, sheltered themselves under the wings of this delusive scheme for a time, and then afterwards gave up their former sentiments altogether. Or, if they themselves did not go the full length of their system, those who were drawn into it by their reasonings or authority, seldom failed to carry it to its proper result. The steps of this process may easily be traced; but if this could not be done, the fact itself sufficiently shews the tendency of the opinion. The question concerning election turns very considerably on one point, viz. in the conversion of a sinner does God or man first begin the good work? If God is the original cause, the reasoning is very short; what he did, he designed to do; he knew this before be did it, and we leave it to any one to conclude, how long he had the intention before it was realized in fact. But if man takes the first step in his own conversion, so that regeneration, so far as it is allowed to be the work of God, follows improved character, or improved common grace, the whole system of Arminianism is the direct consequence; in that case it is in vain to talk of the election of grace as proceeding from God, for the result of the inquiry is, God chooses man, when man chooses him! In our view, the doctrine of election is one of the grand foundation stones of the gospel system, and we can do nothing without it. We need it, to explain many parts of the divine word; without it, there would be no certainty that any of the declared plans of God would be completed; they would rather be experiments than designs. We go farther still, we maintain that an Arminian has not a word to say to his fellow-creatures that is not derived from principles which support the ELECTION OF GRACE. If the day should ever arrive when our ministers cease to believe, and on proper occasions to preach this doctrine, and the members of our churches sink into a secret disbelief of this doctrine, we shall rapidly decline as a denomination, and may soon say with the prophet, "what will there be in the end thereof?" But it will be said, there are many who go to an extreme on the opposite side, and who are, to say the least, bordering on Antinomianism. Granted: We must not, however, on that account, lose a doctrine of God's revelation. There are also excesses in Arminianism, which the serious and sober patrons of that system never think of defending. There are in all parties some who are guilty of this fault. The fact probably is, that many are suspected of Antinomianism, who are nohing more than tenacious Calvinists. For the sake of these persons, and for the sake of the doctrine itself, we earnestly wish its practical nature was clearly and extensively pointed out; so that it might be shewn, that it is not a useless, barren speculation; but filled with motives to activity, and devotedness to God, and fraught with pure christian consolation. We should be glad to see a work which would prove that the fullest belief in election when viewed on scriptural principles, does not shelter the sinner-does not, in its proper operation, discourage the inquirer and the feeble-does not limit the preaching of the gospel freely and fully to men as sinners-and does not interfere with the obligation of men as reasonable and accountable beings, to examine, believe, and love, whatever God has made known unto them. We wish it was shewn, as it might be, that suppose there had been no such thing as an election of grace, the objections against the moral government of God would have been far greater than they now are; and that this very doctrine throws more light on the designs of the Deity than any other part of divine revelation, because it shews that there was a plan laid in eternity, progressively carried forward throughout all time, combined with the grandest facts of divine revelation, and which, when completed, will be exhibited to an assembled world at the judgment-day, in proof that God is holy, just, and good. We do not mean to say that Dr. Hamilton has forgotten these consider ations; he has adverted to many of them: some of them probably do not require so much discussion in Scotland, as they do in some parts of England, and therefore were omitted; but we should have been glad to have seen them all thoroughly investigated. Dr. Hamilton often writes eloquently, and reasons well; but we acknowledge we wish he had, in some points, indulged us with a closer train of argument, We hope his book will come to another edition, and that he will then enlarge his plan. The Lost Spirit. A Poem. By John sionary spirit; one country does not suffice him; his benevolence takes a far wider range than his personal labours can embrace; he will be read where he cannot be heard. While in Bengal he is diligently occupied in publishing the glad tidings of salvation to idolaters, he aims by his pen to benefit those whom his tongue cannot reach; and proves himself the patriot still, though a voluntary exile from his native shores. We cordially wish him success. The design of the work before us is thus expressed: "The character intended to be pourtrayed in this poem, presents a combina. tion of feelings and principles, which are brought to view in a prominent light for the purpose of serious reprehension. The errors exposed are-a contemptuous disregard of divine revelation-a restless discontent with the conduct of Divine Providence-a vague and unhallowed love of nature-and a brooding misanthropic Preface, p. v. hatred of the world." The poem is founded on a tale of horror in the Italian history. About the year 1288, there were great divisions in the city of Pisa, on account of the sovereignty. One party was headed by Judge Nino di Gallura, another by Count Ugolino, and a third by Archbishop Ruggieri. The Count, in order to get the power into his own hands, caballed with the Archbishop against the Judge, who was consequently driven out of the city. Not long after, the Archbishop betrayed the Count, and the mob, excited by the prelate, rose against their sovereign, and cast him into prisou, with his two sons and two grandsons. He had lain there several months, when, upon some new provocation, the populace were so incensed against the Count, that they threw the keys of his prison into the river Arno, and left him, with the innocent children, to perish by famine. The celebrated Italian poct, Dante, in his Comoedia, has described Ugolino in hell, gnawing the head of his cruel enemy the Archbishop, and telling his sad story. Mr. Lawson has adopted the errors he purposes to expose are all Dante's idea, with this addition, that ascribed to Ugolino; and he is made to narrate the various incidents of his life, and to depict the dreadful influMR. LAWSON possesses the true Mis- cnce of proud and malignant deism on his character and conduct. We suspect that more is intended than expressed that the poet has in view the Satanic School, as Dr. Sonthey desig nates it-and that Ugolino is to be regarded as the Byron of the thirteenth century. Giving Mr. Lawson full credit for the excellence of his design, we are not so well satisfied with the execution. We think he would have done better had he conveyed his sentiments in some purely fictitious narrative. Ugolino's character was sufficiently bad, without adding to it the opinions and conduct, which the poet has thought proper to ascribe to him, and which, we are persuaded, are of very rare occurrence. We have an objection, also, to "calling spirits from the vasty deep," in order to enforce moral and religious truth; it looks too much like an attempt to frighten men into conviction: those who will not listen to reason and exhortation, are not to be terrified by tales of ghosts and devils. Neither can we forbear saying, that had the poet used the pruning-knife more frequently, his work would have been much improved. His descriptions are often laboured and overdone, and sometimes so wordy and confused, and so encumbered with epithets, that it is difficult to ascertain his meaning. Still, Mr. Lawson's poem will amply repay perusal. It contains some beautiful, and many pathetic and striking passages. The admirers of genuine poetry will find much to commend, and the pious will rejoice in the happy union of strong intellect, cultivated taste, and pure religion. The following extract is a fair specimen of the work. "Then pity not, for Pity's self I hate, And all her kindly train. Oh! she doth shun Pp. 77, 78. The Manchester Socinian Controversy; with Introductory Remarks, and an · Appendix. 8vo. Westley. 5s. Bds. THIS volume will be read with no ordinary interest in every part of the "It appears that the Unitarians pos- Truth and justice, however, require that we suspend our judgment till we hear what the accused have to say in their own defence. One important beneficial effect will be anticipated, that the doctrine of trusteeship will be set in a clear light. Trustees will be taught that they are not proprietors, but simply stewards and executors. The work before us, which appears to have been very carefully got up, contains an account of a dinner at Manchester in August last year, in honour of the Rev. John Grundy, the minister of Cross-street chapel—and a good deal of interesting correspondence relating to the speeches delivered after that dinner. In the appendix, we have a list of chapels possessed by Unitarians in England, Wales, and Scotland. We are favoured also with a variety of particulars concerning the Manchester College, York-Dr. Daniel Williams's charities-and Lady Hewley's charity. The introduction is written with admirable judgment and temper; and the frontispiece exhibits a fine portrait of the Rev. Henry Newcome, M. A. who was ejected from the parish church of Manchester, A. D. 1662, and founded the chapel in Cross-street in that town, which is now occupied by Unitarians. LITERARY INTELLIGENCE. Just Published. The Evangelical Rambler. Complete in three Volumes. 12mo. 10s. 6d. Sermons, by the Rev. J. Bruce. Svo. |