par invariably the case; and some representations are occasionally made, which we have read with surprise. For instance, Mr. Adam represents Calvinists, generally, as maintaining the five points of ticular election, particular redemption, moral inability in a fallen state, irresistible grace, and the final perseverance of the saints. These are summed up in the following propositions: 1st. That God has chosen a certain num ber in Christ to everlasting glory, before the foundation of the world, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any conditions performed by the creatures: and that the rest of mankind he was pleased to pass by, and ordain them to dishonour and wrath for their sins, to the praise of his vindictive justice. 2dly. That Jesus Christ, by his sufferings and death, made an atonement only for the sins of the elect. 3dly. That mankind are totally depraved in consequence of the fall; and, by virtue of Adam's being their public head, the guilt of his sin was imputed and a corrupt nature conveyed to all his posterity, from which proceeds all actual transgression; and that by sin we are made subject to death, and all miseries, temporal, spiritual, and eternal. 4thly. That all whom God has predestinated to life, he is pleased, in his appointed time, effectually to call, by his word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ. And, 5thly, That those whom God has effectually called and sanctified by his Spirit, shall never finally fall from a state of grace.-Pp. 102, 103. Mr. A then intimates, Many Sublapsarians, struck doubtless with the force of those texts which set no limits to the object of Christ's death, reject the second leading article of their creed, and hold universal redemption. And of those others who do not profess to hold this doctrine, some, and among the rest even Calvin himself, occasionally drop such expressions as cannot well be construed in a way consistently with that article, or otherwise than as admitting or implying the doctrine in question.-Pp. 105, 106. and adds at the close of the section, Their best systems of divinity are those of Turretine, Pictet, Stapferus, Dr. Gill, &c.; and Henry and Scott are their po pular Commentators.-P. 107. Now, while this statement is in some respects true, it is in others very incorrect. The majority of * modern Calvinists do not maintain the sentiments contained in the first and second propositions, which we have marked in Italics. Not only many Sublapsarians have asserted, in opposition to the second proposition, the doctrine of general redemption, but it is expressly maintained by the Synod of Dort; by almost all those ministers of the Church of England who are called Calvinists in the present day, and was strenuously inculcated by both those eminent commentators, Henry and Scott, and especially by the latter; and even Calvin himself says, Redemption is sufficient for all.' 6 We deem it a duty owing to the author, and our readers in general, thus to advert to some of the defects still existing in this laborious compilation; and we notice these defects in the first instance, that we may be able the more decidedly to express our approbation of the remainder. After every imperfection we have discovered, we know of no publication of this nature, which really contains so few blemishes as that before us. None which may so safely be put into the hands of young people, and where there is so little danger of meeting with erroneous statements on essential subjects. Mr. A. is evidently a man of sense and piety, and considerable attainments. He obviously leans to the Arminian side of the question; and this has probably been the reason of his imputing to almost all Calvinists these dogmas, which so many who maintain the doctrine of personal election have always rejected; and the same bias * See Scott's Synod of Dort, 128. See also the Sermon on Election and Final Perseverance. First published in 1785. is visible in his account of the Church of England, &c. But the grand and important doctrines of human depravity, justification by faith, and the influences of the Holy Spirit, are so decidedly maintained by the Editor, in the present publication, that we should most cordially rejoice at seeing it substituted in the room of various other views, sketches, &c. which are obviously calculated to mislead on these essential points. His statements on these subjects may well, however, be illustrated, by the following extracts from the General view of Christianity: 1. Besides the other evils and misfortunes which our first parents brought upon themselves, by listening to the suggestions of Satan, so as to break that single commandment, the observance of which God had enjoined as the test of their obedience; they lost their original holiness and righteousness, the image and likeness of Jehovah in which they were created, and their nature became depraved and corrupted; so that all mankind have ever since been, by nature, inclined to that which is evil, and backward to that which is good. The influence of this original depravation of nature affects every individual, and at every period of life. It is an internal enemy always at work; but operating in the most dangerous manner, when the concurrence of favourable circumstances arms it with additional force. It perverts the inclinations of men; darkens the understanding; adds strength to passion, efficacy to temptation; disposes the heart to evil, and indisposes it to good. 2. The Scriptures are no less explicit with regard to another doctrine: I mean, that there is a remedy for this corruption provided by the Almighty, and that not as a debt owing to man, but as the free bounty of divine grace; that to repair this and all the other evils brought upon the human race by our first parents, and to bruise the head of the serpent, the devil, who, by corrupting them, had entailed sin and misery on a ruined world, God was graciously pleased to send his own Son into the world. Man had sinned; and death, the penalty of sin, must be suffered in the same nature wherein it was incurred; but man could not undergo this penalty, and suffer all the consequences of sin, without being for ever excluded from happiness and heaven. In compassion therefore to our ruined and hopeless state, Jesus Christ, the Son of God, left the bosom of his Father in heaven, took our nature upon him, and by bis meritorious death and passion, by what he from the fatal consequences of the fall, redid and suffered in our stead, redeemed us stored us to the favour of God, and " opened the kingdom of heaven to all believers." This doctrine of the atonement for sin, made in our nature by Jesus Christ, the Son of God himself, and both God and man on which it is founded, and the consein one person, together with the principles quences naturally flowing from it, distinguishes the Christian religion from all other religions whatever. It contains the great charter of the Christian church, and is the title by which we claim all the benefits and promises of the Gospel: the hopes peculiar to believers are built upon this great article: and whatever advantages and favours we pretend to under the Gospel, more than can be claimed upon the terms of justice, and what is called natural religion, are to be ascribed to this only, that "Christ Jesus came into the world to save sinners;" that he suffered "death upon the cross for our redemption," and there made "by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world.” 3. But as our strength is not more or greater than our righteousness, to redeem men from the displeasure of God, and leave them in an unavoidable condition to draw it upon themselves afresh every day, would have been an useless undertaking, and highly unworthy of him who was employed in it. To secure, therefore, to mankind the benefits of the redemption which he had purchased with his blood, it was necessary to enable them to become the sons of God, and to walk worthy of the high and holy vocation wherewith they were called. This also he did, by the powerful aids and assistance of the Holy Spirit. He promised to his disciples, that after his own departure he would send to them from the Father, the Holy Ghost, the Comforter, to teach them all things-to show them things to come-to bring to their remembrance whatsoever he himself had said to them-to guide them into all truthto endue them with power from on highand to enable them to make good their cause against all worldly opposition. The necessity of this divine influence on the heart, to reform our nature, and renew us into holiness, and thereby make us "meet to be partakers of the inheritance of the saints in light," is as universal as the corruption of our nature, and can be superseded by no amiableness of disposition or sweetness of temper, by no supposed innocence of conduct, by no extent of know ledge, by no attainments, and by no favourableness of circumstances or situation whatsoever.-Pp.16-19. In revising the work for a future edition, we should recommend the insertion, in the Index, of a brief description of some denominations of small extent, and unworthy of a place in the body of the work, such as Muggletonians, Johnsonians, Dunkers, Shakers, Jumpers, Swaddlers, &c.: in many cases, a single line would be sufficient; while yet, the total absence of information as to such people is apt to excite disappointment. We take our leave of Mr. A., expressing our earnest hope, that his work may meet with extensive circulation, and be effectual in the promotion of peace and charity; and we know not how we can more suitably close this article, than by the insertion of the following extract from our author's preface: While the writing of it has served to establish and settle the author in his own principles, in preference to those of other denominations, it has, at the same time, extended and strengthened his charity and good-will towards those who differ from him; and, by the nearer acquaintance with them and their principles, to which it has been the means of introducing him, his charity is no doubt more according to knowledge." 66 May the reading, the perusal of it, have the same happy effect upon all those into whose hands it shall fall! May it lead them to examine the foundation of their own faith, as well as of that of others! May it serve to excite their Christian charity where it was wanting, and to strengthen it where it was weak! And while they lament the unhappy contentions and divisions that prevail in the world, may they all labour earnestly in their several stations to suggest such methods as may prove most effectual, for recovering and preserving the unity of the faith in the bond of peace, and for convincing those who are already of one heart in religion, that they may and ought to be likewise of one mind! At the same time, aware that it is He only who stilleth the raging of the sea, and the noise of his waves, and "the madness of the people," that can say effectually unto contending parties, Peace, be still;" and that it is He only who gave us the command to "love one another," that can enable us duly to fulfil it, by our loving, not "in word, nor in tongue, but in deed and in truth;" let them fervently beg of God a sovereign remedy for these our contentions. When When shall these stumbling-blocks be removed?" O when shall all these enmities be abolished by the over-powering influence of the Spirit of light and love? shall these unhappy walls of partition be broken down, and the whole flock of Christ become one blessed fold under Jesus, the Universal Shepherd? When shall we arrive at the 'perfect unity of the faith,' and maintain the unity of the Spirit, in the bond of love?' When shall the glory and beauty of the primitive church be restored, where the multitude of them that believed were of one heart and one soul,' united in one faith and hope, by the almighty influences of one Spirit? "Come, blessed Redeemer! come, and accomplish thine own gracious words of promise: let there be one fold, and one Shepherd: and let thy blood and thy Spirit, by which we have access to one God, even the Father, cement all our hearts to each other in such an union as shall never be dissolved. Then shall we join with all the creation in one eternal song, even the song which thy word has taught us.-' Blessing, and honour, and glory, and power,be unto him that sitteth upon the throne, and to the Lamb, for ever and ever!"" Amen.Pp. xxiii, xxiv. AMONG many pleasing symptoms of the present day, we cannot but notice, with great satisfaction, the increasing number of plain, serious, and useful publications; admirably calculated for the instruction of the lower order of society, in the principles and practice of true religion: among these, the volumes before us must be placed. The author's object in publishing them is thus stated in a Dedication to the Parishioners of Humberstone, where he for some years officiated as Curate. As you have long lamented the want of a set of Sermons, composed by some Clergyman of the Established Church, adapted to the use of Families, both as to brevity and plainness of language; exhibiting at the same time those doctrines of the Gospel which are so essential to the conver3 sion of sinners, and the edification of the righteous; and enforcing all those duties to God and man, which are so inseparably connected with the priuciples of the Christian Religion; it is with a more immediate view to your accommodation and benefit, that I have made this humble attempt to supply that defect.-P. i. The author then states the plainness at which he had aimed, and recommends the regular perusal of these Discourses every Sunday evening, with devout and fervent prayer to God for his blessing. The Sermons are fifty-four in number, and may be read with great advantage. The truth is plainly stated; and yet, considering the classes for whom they are especially intended, a little fuller explanation and illustration on some points might have been expedient. We trust, however, they will be cordially welcomed by the inhabitants of Humberstone, as a most valuable memorial of their late Curate; that they may serve to perpetuate his usefulness to succeeding generations, and extend it to many places where he is personally unknown; and that those, who are now favoured with the author's ministry, may indeed improve the day of their visitation. It were easy to fill our pages with instructive passages from the volumes before us. The following may, however, at once exhibit a specimen of the author's manner; induce some to purchase his work; and contribute to the general edification of our readers. this important and necessary duty; but I would point out to you also in what way it may best be done. 1. By setting them a good example. If you wish your children and servants to conduct themselves in a proper and becoming manner, you must have a constant regard to the propriety of your own conduct. For if you know any thing of the great influence of example, you can never expect your children and servants to be virtuous, if you yourselves are wicked. For instance; you would never look for much sobriety in the family of that man, who is an habitual drunkard: or for much reverence for the holy name of God in the house of one, who is guilty of common or profane swearing. You would not ex pect much regard to be paid to the sacred duties of the Sabbath among the children and servants of one, who lives in the constant profanation of the Lord's day: or for much respect for the ordinances of God's house in the family of him, who never attends a place of public worship. Nor would you expect much honesty in the house of that man, who is fraudulent and deceitful: or for much integrity in the family of one, who is himself a common liar: nor yet for much chastity in the servants and children of those, who are indecent in their manners or dress, or who take a pleasure in lewd and indelicate discourse. 2. By giving them good instructions. Useful as a good example is, it is not sufficient without instruction. If you would have your servants and children to be what they ought to be, you must endeavour to impress their minds with a proper sense of the duties they owe both to God and man. This you cannot do better, than by explaining to them what is contained in the answers to those two questions in the Church Catechism; "What is your duty towards God? and your duty towards your neighbour?" You must explain to them also the nature and perfections of God; that he is a just, and holy, and all-seeing God; that his eyes are always upon them; and that he will call them to account for all their actions. You must endeavour to convince them that they The first Sermon is on Abraham's example; a pattern to the heads of families, from Gen. xviii. 19.; in which he considers,-what is meant by Abraham's commanding his children and his household after him;—and the advantages resulting and that if they sincerely repent, and trust from such a conduct. Now, what was Abraham's duty in this respect, is the duty of every one who is intrusted with the care of a family. And, on this account, I would not only entreat such of you as are heads of families, to be strictly conscientious in the discharge of have sinned against God in many instances; and therefore they stand condemned by his holy law. Then show them, that God is a merciful God, and has sent his Son into the world to suffer and die for the sins of men; in the merit of his blood, they "shall not perish, but have everlasting life." And, lastly, inform them how this gracious and merciful God, who is ready to pardon their sins, will receive them into his favour;will become their Friend and Protector;will supply all their wants, and defend them in all dangers;-will give them grace to enable them to serve him faithfully here; and take them, at length, to dwell with him in a state of perfect happiness for ever. But remember; if you would have your instructions to produce this happy effect, they must be attended with fervent prayer. And if you have a real love for the souls of your families, you will never neglect this important duty. Every morning and evening you will call them together to join you in prayer to the God of Heaven, for his blessing and protection; and to praise him for the daily supplies of his grace, and his providential care. In this way, you will have the greatest reason to believe that your example and instructions will be blessed, to the benefit of your children and households; and you will reap some of those advantages, which such a conduct must produce. P. 3, 6. He then points out the advantages resulting from such a conduct; as, the enjoyment of God's favour; the promoting the best interests of children and servants; the welfare of society; the glory of God. It may be thought, perhaps, by some, to be utterly impossible to pay this attention to the spiritual interest of their children and servants. But this is by no means the case. There are families in which these duties are constantly and faithfully performed. And what is done in one family might be done also in others, if the heads of those families were so disposed. I cannot conceive that things have got to such a pass, that a master has not authority and influence enough to prevail with his servants to come in to family prayer, and to sit down for a few minutes to hear the Scriptures read to the family. It seems so contrary, both to reason, to common sense, and to their duty, that I cannot believe one servant in fifty would be so foolish and so wieked as to object to it. But whatever may be the disposition of servants in this respect, I am sure it is the duty of masters to practice family devotion, and to call their servants to attend it. No excuse will be found sufficiently strong in the day of judgment, to clear them from the guilt of neglect, if they do not. When the blood of those young and thoughtless creatures, who were once committed to their care (but whose souls they entirely neglected), shall cry against them for that neglect, they will then learn, that it was their duty to instruct them; and that it would have been happy for them, if they had faithfully discharged that duty. Let no master or mistress, then, be guilty of neglecting those duties. Discharge your own consciences from blood-guiltiness on this subject. Make a point of calling your children and servants in to family prayer, and reading the Scriptures daily; so that, if they do perish, their blood may be upon their own heads, and not upon yours. But if you adopt and maintain this practice, you will have no reason to fear that either you or they shall perish. I have already shown that it will produce quite the contrary effect. With the blessing of God upon your pious endeavours, it will promote both your own happiness and theirs. And it may be a benefit even to generations yet unborn.Pp. 13-15. The excellence of the following extract from the Sermon on the New Birth, will, we are well persuaded, amply apologize for its length. Again. The man who is born of the Spirit, lives a life of holiness and devotedness to God. Sin is quite contrary to that spiritual nature which was begotten in him at the time of his conversion. "The grace of God, which has brought salvation to his soul, teaches him to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world *." The drunkard becomes sober; the lewd person becomes chaste; the passionate man becomes mild, and gentle; and the profane man becomes a pious and humble worshipper of that God whom once he defied. Thus, under the influence of that blessed Spirit, such persons, who once lived without God in the world, now set him continually before them. The Bible, which they before wholly neglected, they now value as their greatest treasure. They read it diligently; they meditate in it with pleasure; and they make it the rule of their daily conduct. Prayer, which before they seldom performed, is now their delight. And the ordinances of God's house, which they used to despise, or which they attended with much weariness, they now esteem as the most valuable opportunities of spiritual improvement, and wait upon them with constancy and profit. But the root of the change, which lies deep in the heart, is not so easily perceived. It consists in the secret conviction of their own wretchedness, by reason of their sins, and the firm persuasion that they cannot be saved, but by the merits and death of the crucified Son of God. Before this change, they thought they were no worse than other people; they had done no great harm; they had good hearts; and (though they had no assurance of going to heaven), they hoped that they should not go to hell. But now they are convinced that they are sinners; that hell is their due desert; that their hearts are not good hearts; and that, * Titus, ii. 11, 12. |