REVIEW. Remarks upon a Sermon, preached at St. Mary's, on Sunday, A Friendly Letter, addressed to the Rev. Mr. Bulteel, in consideration of his late University Sermon, on 1 Corinthians ii. 12. By Philippus Anti-Osiander, S. T. P. Rivington. Strictures on the Rev. Mr. Bulteel's Sermon, and the Rev. Dr. Burton's Remarks. By Oxoniensis. Vincent, Oxford. One Reason for not entering into Controversy with an anonymous Author of STRICTURES. By Dr. Burton. Baxter, Oxford. The Doctrine of the Church of England at the time of the Reformation, of the Reformation itself, of Scripture, and of the Church of Rome, briefly compared with the Remarks of the Regius Professor of Divinity. By THYDEIS. Wheeler, Oxford. The Sermon preached at St. Mary's, which occasioned the publication of the first pamphlet in our list, Remarks by the Regius Professor, was noticed in our review department last month, in which we designated it a faithful and honest testimony for the truth. The Rev. Dr. Burton in commencing his remarks, observes, that it was not his intention to notice the statements made in the Sermon, which, when delivered, he considered to be at variance with his own ideas of christian humility and christian charity, lest, in so doing, he might possibly bring the preacher into danger, as to the soundness of his tenets; but, by the publication of the Sermon, the case is materially altered; and therefore, lest the public may be led to suppose that the doctrines advanced and defended in this Sermon are 'palateable' to the modern divines of Oxford, and to fully rescue the University from such suspicions, he feels himself called upon, though most unwillingly, to offer his remarks. They are made in a temperate and mild spirit, but we regret extremely to observe, that the Divinity Professor should be opposed to those grand and glorious doctrines which, however, he may attempt to refute them, were the leading characteristics of the Reformers of that Church to which he belongs. The object of these remarks are to prove that the Articles of the Church of England are not calvinistic. Dr. B. contends for the defectibility of grace-universal redemption-the freedom of the will either to obey or disobey the Spirit-a conditional offer of salvation, and argues that Mr. Bulteel has confounded justification with salvation; and with some ingenuity labours to prove, that though at different periods there have been members of the national Church who held the doctrines of Calvin, yet that they were always in a minority, and that the Reformers themselves, and that the framers of the articles, were not calvinistic. We here subjoin one extract from which our readers will see the orthodoxy of this dignitary of the Church. "The doctrine of our Church, as of the German Reformers, was, that man of his own free will could never perform works, which would merit the favour of heaven, or remove the consequences of Adam's disobedience. The mercy of God alone removed these consequences by the death of his Son and the grace of God alone moves us by his Holy Spirit to accept the terms which are offered: but the Church also holds, as did the German Reformers, that this spiritual grace is offered to all persons without distinction; and that all persons may accept or reject it. He, who accepts it, believes in Christ, and is taken into covenant with God by baptism. When he is baptized, he is figuratively said to have died with Christ: the penalty denounced upon him, as a child of Adam, is discharged: his past sins are blotted out he figuratively, that is, spiritually, rises again a new creature, and at that moment is righteous in the sight of God: his own sins, or that of his first parents, condemned him to death: the mercy of God has restored, him to life; and this act of placing him in the covenant is termed justification. Every baptized person is justified: his past sins are forgotten: his faith is counted to him for righteousness: and if he should die before the commission of actual sin, he will undoubtedly be saved. This is the doctrine of the Church concerning justification. It is the first step in the application of God's scheme of redemption to a sinner: but the Church never confounded justification with salvation, as does the Sermon now before me. St. Paul clearly distinguishes them, "being now justified (or rather, having been justified) by his blood, we shall be saved from wrath through him," Rom. v. 9. Justification is a thing past, salvation is a thing future. Justification has no reference whatever to works, except that it removes their guilt, and that the person to be justified must believe in Christ, and repent of his evil works. "Repent and be baptized in the name of Jesus Christ for the remission of sins," was the language of St. Peter at the first preaching of the gospel. Not that repentance procures the remission of sins: if Christ had not died, an ocean of penitential tears could not have washed away our guilt: but God has decreed that the penitent alone shall be able to apply to themselves the merit of Christ's death." Mr. Bulteel, in his reply to Dr. Burton's remarks, has very ably defended and maintained the doctrines previously advocated, by descanting on the Doctor's quotations from the Sermon-his quotations from scripture-his assertions, arguments, and view of the gospel, upon the doctrine of the Reformers; and then, lastly, substantiates and maintains his former assertions concerning the Church and University. On each of these particulars he has fully answered and confuted the arguments of the Divinity Professor. From the first division we have taken an extract, because we consider the attempt made to subvert the preacher's meaning so glaring. “One mistake more I cannot pass over, for it is indeed most gross. 'The reader,' says he, (p. 22.) may shudder at the assertion, that sorrow, and fear, on account of sin, are suggested by the devil. And well he might, had any such declaration been made; but I rather shudder, that a man should be found, and a theologian too, who dares put his own words into another man's mouth, and say that they are his. My words are these, 'The devil tempts us to believe, through the medium of our feeling, that God takes notice, and is angry with us on account of sin ;" which no more contain the meaning the Professor attaches to them, than his 'Remarks,' contain a clear exposition of the doctrines of grace. But since Dr. B. is unable to expound these words, let me endeavour to do so for him. 1. All God's people have sin dwelling in them. 2. They know it, and feel it, and know that God hates sin. 3. By means of this feeling, they are tempted to believe that God is angry with them on account of this sin. 4. Though God hates sin, yet is he angry with no sinner that believes truly in Christ. For in that day (the gospel day) thou shalt say, "Though thou wast angry with me, thine anger is turned away;" wherefore, in the whole of the New Tesment, we never hear a syllable about God's being angry with true believers in Jesus on account of sin. We hear of chastisements, and even judgments, but they are plainly not the fruits of anger, but of love. Wherefore I repeat, that every suggestion within, which would make a poor penitent look to God in any other light than a tender Father in Christ, who loves him with an everlasting and unchanging love, proceeds from the flesh, or the devil, or both." On the doctrine of the Reformers, Mr. B. has fully shewn the fallacy of Dr. Burton's arguments, and has very clearly proved that they were decidedly calvinistic. His closing remarks on the Church and University, bear a gloomy aspect towards the Heads of Colleges. We sincerely pray that they may take warning, and correct what is wrong. Our limits will not allow us to extend our remarks; we would therefore refer our readers to the pamphlet itself, which will afford them much pleasure in its perusal. The author of the Friendly Letter,' who has withheld his name, has openly avowed his hostility to calvinism, and has attempted to defend himself and others of the clergy, who entertain the same opinions from those charges which Mr. Bulteel has brought against them. The spiritual reader will discover in a very few pages that the author knows nothing of the Spirit's work in his own soul; and therefore, all his arguments are in defence of that laxity of principles which are too often witnessed in many of the parochial clergy; to which, however, there are many exceptions; and in our national Church are found many able advocates for the truth, whose walk and conversation render them examples to their parishioners; may the Lord increase their number. The writer of the Strictures,' who stiles himself Oxoniensis,' has commented on some parts of Mr. Bulteel's Sermon, and also on Dr. Burton's Remarks, with much self-confidence, which often leads young men to enter the field of controversy, and to publish what at an after period they would wish to see buried in oblivion. This self-opinionated author, who in this pamphlet advocates the doctrine of general pardon, while he professes to hold the doctrine of particular election, also attempts to apologize for those of the clergy, whose conduct is not quite so consistent as it ought to be, by quoting the apostle's words, 1 Tim. v. 22; and he infers from that passage, that the evils Mr. B. laments and exposes, always existed even in the purest of churches. He then justifies the appointment of bishops by the crown, defends an offered salvation, and censures the preacher of the Sermon, for discriminating between the free gift of God, and the offer of salvation on certain conditions. But we have already occupied too much space on this Oxonian's strictures: we sincerely desire, that he may be brought to the feet of Jesus, and be taught of him, and then he will attend to the apostolic injunction, "Be swift to hear, and slow to speak," (or write.) Dr. Burton's ، One Reason for not entering into Controversy, follows the Doctor's objection-is, that the Oxoniensis is chargeable with inexcusable ignorance, or wilful misstatement; and not having affixed his proper name to his Strictures,' is unworthy a reply. We should doubt whether his name would have given any additional importance to his production. We have now to notice the last of these controversial pamphlets, and we must be very brief in our remarks. The author in reviewing the doctrine of the Church of England, through the different periods of history, has shewn much judgment and research; and while he satisfactorily proves, that the national Church in her articles and homilies, is strictly calvinistic; he deplores, that the Regius Professor should have declared that Mr. Bulteel's Sermon, which professes to contain an exposition of that gospel which Jesus Christ delivered to his apostles, was not the gospel ; and from that assertion of Dr. Burton's, feels himself peremptorily called upon to enter his protest; and we were much pleased with the boldness and strength of argument advanced by this writer. We wish he had affixed his name, we strongly recommend this pamphlet to our readers. Christian Confidence; a Sermon preached in Providence Chapel, Sleaford, on Sunday, January 16, 1831, occasioned by the death of Mrs. Sarah Hackett. By S. Cheffins. Palmer. Mr. Cheffins founds his discourse on St. Paul's words, in the 2 Cor. v. 8. " We are confident, I say, and willing, rather to be absent from the body, and to be present with the Lord." From which, he first describes the persons who can, in true and living faith, appropriate the words to their own individual cases;-he then describes their confidence ;-and lastly, shews the effects produced by this confidence. Speaking of the persons to whom the words will apply, after depicturing those to whom they would not refer, he thus remarks: "Now I will show you who can at this time make use of the words of the text in his own case, and say, "I am confident, and willing rather to be absent from the body, and present with the Lord." He is one that is born of the Spirit, and is blessed with the experimental knowledge by faith of the pardon of his sins, the justification and acceptance of his person in the blood and righteousness of our Lord Jesus Christ, who enjoys the peace of God in his conscience, and the love of God in his heart; the Spirit bearing witness with his spirit that he is a child of God, and enabling him to rejoice in hope of eternal glory. This man, let him be poor or rich, bond or free, learned or unlearned, can say, "I am confident, and willing rather to be absent from the body, and to be present with the Lord." Such was the experience of our departed friend. O what a blessing to be thus favoured! To such, death loses his terrors, and becomes a welcome messenger to call them home to their Father's house, and to all that is dear to them. Hear how the apostle rejoices at the near approach of death, "I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day and not to me only, but unto all them also that love his appearing," 2 Tim. iv. 8. This appears, by his language, to have been the most blessed period of the apostle's eventful life; and well it might, for he would then be for ever rid of the body of death, that made him groan out more bitterly than all the persecutions and afflictions that he endured. But what is infinitely more, it was by death as the door, that he would gain admittance into the presence of his Lord, and be brought to see his beloved Saviour face to face. Well might he then so rejoice, and well may every one rejoice who is blessed with an interest in the same glorious and blessed Redeemer. O blessed hope! O glorious prospect! May the Lord brighten it to the view of each of his family before him.” In describing that holy confidence to which the apostle refers, as possessed by the believer, when on the verge of Jordan, Mr. C. thus observes : "Blessed be God, the instant death takes down this clay tabernacle we are present with the Lord, and clothed with glory, and fully fitted for all the joys, bliss, and service of the upper world. To this we are called; "Who hath called us unto his eternal glory by Christ Jesus."—" Whereunto ye were called to the obtaining of the glory of our Lord Jesus Christ." And after this, we groan in the spirit, and to this we are brought by God the Holy Ghost. "He that hath wrought us for the self-same thing is God." Yes, blessed be God, as soon as death has pulled down our old house, the walls of which are filled with the leprosy of sin, and cannot be cured so long as it continues in its natural state; hence, "we shall not all die, but we shall be changed, and this mortal shall put on immortality." I say, as soon as death has done its office on our sinful bodies, the Holy Spirit clothes us that instant with our house of glory from heaven, and so the true believer is not found naked, as the apostle speaks. No; blessed be God, as death undresses us, the Spirit clothes us. And in some cases, the Lord has so favoured his beloved children, that they have, if I may so speak, been clothed with glory before they were unclothed of the body, as was the case of Stephen, who saw the heavens opened, and Jesus standing ready to receive him; which glory made his face to shine as the face of an angel." This is an experimental discourse, it has not the glittering trapping of learning or eloquence to embellish it, but it has what the believer prizes much more, the savour of the Eternal Spirit. May he render its perusal a blessing to many. |