of his person, be the elements what they may that enter into its constitution. But how are we to think of the dogma for which such hair-splitting distinctions are adduced; distinctions which, had not the solemnity of the subject forbidden the use of ridicule, might be shown by all forms of speech to be as incongruous as they are puerile, and as ridiculous as they are false. Note on John xii. See page 8. On the supposition of our Lord's simple humanity, this chapter exhibits a most sublime revelation of his nature. On any other hypothesis it loses all its moral beauty, and leaves us nothing but inconsistency. The belief of his simple human nature gives a more sacred awe to the circumstances in which he was placed, explains to us those struggles and workings of his inmost soul, which were deepening the bitterness of his hour of travail. We can then appreciate the grandeur with which, in the spirit of duty, he arose to meet the approaching storm; and we can also appreciate the tenderness and sensibility with which he shrunk for a moment from the anguish that awaited him. To say that the godhead withdrew its support him is a solution unintelligible in any sense. For through every moment of his existence he must have been conscious of his proper Deity, or he was not; if he was, why tremble? if not, then during that period his godhead was virtually extinguished, and he remained simply man. But every utterance of his in this profound chapter is truly human,-breathings of that nature from its inmost recessse, strong in duty, but struggling with fear and grief. from There is no period of our Lord's mission in which we see so profound a solemnity around him. He had come from the quiet and hospitable home of his friends in Bethany, had made his public and triumphant entry into Jerusalem, but the awful close and consummation was at hand; he knew that these hosannahs would scarcely have died on the ear, before their change into hootings and revilings; and the hands which spread the palm were ready to drag him to the The next day was big with sorrows and tortures. The mysteries of death and the grave were to be resolved; and it is no dishonour to our Lord to suppose such a prospect should fill his heart with trouble; for the most finely constituted nature is ever the most sensitive, and those who perceive clearly and vividly, apprehend circumstances which it never enters into coarser minds to discern. In proportion as our personal sensations are acute, is the victory of duty cross. APPENDIX. noble that overcomes them, in the same proportion also is the strength of submission, or the beauty of patience. With these views, we can well interpret for our consolation and example the anguished exclamation of Christ,-" Now is my soul troubled, and what shall I say? Father, save me from this hour; but for this cause came I to this hour." If Christ were God as well as man, words like these are absolutely unaccountable; and as we cannot be so profane as to think that Christ spoke for mere effect, we have only to conclude that it was the fervent and simple exclamation of a being who felt he needed help from Heaven. This were impiety of the darkest die, if Jesus in one portion of his own person was infinite and omnipotent. NOTE 1, see page 18. Priestley, loaded with glory, was modest enough to be astonished at his good fortune, and at the multitude of beautiful facts which nature seemed to reveal to him alone. He forgot that her favours were not gratuitous, and that if she had so well explained herself, it was because he had known how to constrain her by his indefatigable perseverance in questioning her, and by a thousand ingenious means of wresting from her her answers. Others carefully conceal what they owe to accident. Priestley seemed to wish to ascribe to it all his merit. He records, with unexampled candour, how many times he had profited by it without knowing it, how many times he was in possession of new substances without having perceived them; and he never concealed the erroneous views which sometimes directed his efforts, and which he renounced only from experience. These confessions did honour to his modesty, without disarming jealousy. Those whose views and methods had never led them to discovery, called him a mere maker of experiments, without method, and without an object :-" It is not astonishing," they added, “that among so many trials and combinations he should find some that were successful. But real natural Philosophers were not duped by these selfish criticisms."-After some remarks on Priestley's changes in religious opinions, and tracing rapidly his progress from fiercest Calvinism to simple humanitarianism, he thus beautifully describes the close of his laborious life :-" His last moments were full of those feelings of piety which animated his whole life, and the improper controul of which had been the foundation of He caused the gospel to be read to him, and thanked God for having allowed him to lead an useful life, and granted him all his errors. a peaceful death. Among the list of the principal blessings, he ranked that of having personally known almost all his contemporaries. I am going to sleep as you do,' said he to his grand-children, who were brought to him, but we shall wake again together, and, I hope, to eternal happiness;' thus evincing in what belief he died. These were his last words. Such was the end of that man, whom his enemies accused of wishing to overthrow all morality and religion, and yet whose greatest error was to mistake his vocation, and to attach too much importance to his individual sentiments in matters when the most important of all feelings ought to be the love The Edinburgh Review, † from which this extract is taken, introduces it with the following liberal and generous remarks :— We cannot pass unnoticed the Eloge of Dr. Priestley, which brought his biographer into the field of theological discussion, and which deserves to be studied in a country where the Character of that extraordinary man, both as a Philosopher and a Christian, has been so greatly misrepresented. The conclusion of the following extract is earnestly recommended to the consideration of those pious men who have been misled by the intolerant spirit of the day; and who, on lending their aid, without being conscious of what they are doing, to break the cords of affection which ought to unite the professors of our common Christianity. NOTE 2, see page 26. A great mass of the religious world, in the orthodox meaning of that phrase, is now called evangelical, and although that term, I admit, does not necessarily imply absolute Calvinism, yet, in point of fact, the greater number of those whom it designates are Calvinists. The opponents of Calvinism are often accused of misrepresenting it. For this reason I have endeavoured here to make it speak for itself—by some of its principal formularies, by one or two of its popular writers, and by the author of it himself, in his own words,-Many will say they hold no such sentiments: for the sake of human nature I sincerely believe them; if I thought such a faith (the terms being understood) could be extensively entertained, confidence in my species would be turned into fear. But, notwithstanding, many opinions which they' do hold, logically pursued, lead directly to the conclusions contained * Cuvier's Eloge on Priestley. No. 126, 1836. : APPENDIX. in the extracts, the writers of which were perfectly consistent with their system. Numbers who are called Calvinists, I am aware, not only do not believe its worst doctrines, but do not understand them. In the statement, however, of opinions, we cannot be guided by individual feelings, except in cases where we have individual protest to the contrary. The members of the Church of England may object to the Westminster confession of Faith, not being a formulary of their Church: it is, however, the sworn authority of a large body of clergy with whom, when purpose needs, they refuse not to hold friendly communion. It is, however, an accurate digest of Calvinism in that relation I have used it,—to such of the English clergy as are not Calvinists it can have no reference. I wish to quote it as a theological, and not as an ecclesical authority. But the seventeenth article of the English Church, though softened in expression, is the same in sense. Burnet I know has made the unsuccessful effort to suit it to both sides for the sake of tender consciences; but that must be a most convenient and comprehensive latitude of phraseology which can sound all the notes of the theological scale, from high Calvinism down to low Arminianism. That the meaning of the article is properly Calvinistic, is plain from the times in which it was composed, from the opinions of the men who drew it up, and from the terms in which it is expressed. Yet many thousand ministers with all varieties and shades of opinions, solemnly affirm they believe it, although the law demands that the articles shall be taken in their plain and grammatical sense. This is one proof of the consistency of creeds. I quote one author, Boston, who seems actually to feast and luxuriate amidst the dark monstrocities which he pictures; his spirit appears to bound, and his heart to exult within him, at the sound of the dreadful trumpet which calls the wicked to their final doom; and one ean almost imagine the rapture of his eye, as in fancy he saw the flame kindling, and the smoke of torment arising in which they were to burn for ever. In his description of hell he displays no ordinary degree of graphic and geographical talent, and when he comes to paint the sufferings of damned bodies, he is so accurate and anatomical, that as Paley at 60 learned anatomy, to write on natural theology, you would suppose that Boston learned it to enlarge with correctness on the physical tortures of the lost. I wish not to fix his opinions upon any man or body of men; substantially, however, they are no more than Calvinism, though some might object to his mode of expressing them. This I may fairly say to any of those who do not agree with Boston in their Calvinism, and would yet fix the Improved Version on us, that they are as bound to receive the one as we the other. Nay, more so, inasmuch as Boston's work is in a wider circulation, and with the evidence of most extensive approval. It is published by the London Tract Society, and I have an edition before me as late as 1838; it is sold by every evangelical bookseller, and it is to be found on the shelves of every evangelical circulating library. We are accused of rebellion against God and Christ; but let any one read dispassionately the extracts contained in this, and reflect on the sentiments to be deduced from their collective testimony, and then let him say whether deeper injury was ever done to God, or Christ, or man, than is inflicted by these repulsive dogmas. By these descriptions, if God is a being of love or justice, then language has no meaning, or we are to interpret the terms by their contradictories. If you were only to disguise the words, but preserve the sentiments, and attribute the character implied in them to the parent of the most zealous of Calvinists, he would spurn the aspersion with honest indignation. And, if we mean not by goodness in God, something analogous to goodness in man, what is it that we can mean? The abstractions in which these dogmas are involved by scholastic mysticism, blinds the mind to their ordinary import. But let us suppose an illustration. Take the case of a human father, who, granting he had the power, should pre-ordain his child to misery; should attribute a guilt to him, he never knew; should require from him what he had no power to accomplish, and condemn him because he had not fulfilled it; should place him in circumstances in which he was sure to grow worse, and yet withhold the help that could make him better; should, as the son sunk deeper in iniquity, heap heavier malediction on the wretch he abandoned; should see without pity the ruin that continually grew darker, and gaze ruthlessly on the suffering that was finally to be consummated in despair. -Suppose further, and you render the picture complete, that such conduct was defined as the vindication of parental dignity, the very glory of justice; and he who practised it as a father of exceeding love. But we will go further, and suppose this father has the to power cast his child into misery everlasting, and that he does it; must we close the analogy here? No: we can carry it one step higher: swell out this being into infinite existence, make him omnipotent and omniscient, place him on the throne of the universe, and put all creatures within his boundless control, he is then the God of Calvin's |