Imágenes de páginas
PDF
EPUB

these his rational creatures? To say nothing of the analogy to be drawn from the Divine conduct in regard to the temporal circumstances of mankind, what was the state of the heathen world, as to religion, during nearly four thousand years? And what has been, and still continues to be, the condition of the far greater part of mankind, since the introduction of the Christian revelation? Were they and are they not destitute of the means of grace, and of the hope of glory; without Christ," without hope, and without God in the world?" Decrees are, in this view, quite out of the question; the actual conduct of the glorious God is alone concerned. We have little hesitation, indeed, in saying, that Mr. S. has on this point pressed the eighteenth Article beyond what we think to be its genuine meaning. We consider it as simply directed against the notion of salvation by the sincere profession of any religion except the true, and not as pronouncing an absolute sentence of condemnation on the heathen, and on other unbelievers. We are, however, convinced, that, in asserting the contrary sentiment, the Bishop of Lincoln has also been "wise above what is written," either in Scripture, or in the Liturgy, Articles, and Homilies of the Church of England. While it is said in Scripture, that in every nation he that feareth God and worketh righteousness is accepted of him," we cannot deny the possibility of their salvation who never heard of the name of Christ. But at the same time, we have no grounds on which to argue that any such have actually so "feared God and worked righteousness," so acted up even to the low sense entertained by them of their moral obligations, as to justify us in appropriating to them this promise. The writer of this sentence has had opportunities of most extensive acquaint ance both with the Pagan and Mohammedan world; and he must deelare (though he does it with regret), that he never met with a single individual among them of whom he

could say, "this man fears God and works righteousness." If this statement be true in fact as it respects the nations not Christian, we fear it will be found at least equally true of deists in Christian countries. They, indeed, have this additional ground of condemnation, that "the light. bath come to them, but that they have loved darkness rather than light." We cannot see, therefore, any practical purpose to which the reasoning of the Bishop of Lincola tends (wholly unsupported as it is by facts), except to nourish human pride; to diminish the sense of our obligations for the distinguished religious advantages we enjoy; to paralyze every effort to bring either nominal Christians, deists, or heathens to the knowledge of salvation by the Gospel; and to lessen both the conviction of danger and the value of deliverance. It proceeds from a partial view both of the Divine character, and of the natural state of mankind. The Almighty is too much robbed of the glory of his holiness; and men are considered rather as merely "rational," than as fallen creatures*. On this whole subject, many important observations are made by Mr. Scott; and particularly in reply to the argument, which the Bishop of Lincoln frequently introduces, taken from what we ought to do towards one another, as shewing what it becomes the infinitely wise God to do, in his moral government of the world, or his dealings with sinners-an argument which Mr. Scott unanswerably shews to be wholly inapplicable to the point in question, and consequently inconclusive.

We have already, in our review of the bishop's work, stated the interpretation which his lordship has been pleased to give of the terms

of fallen man, is strongly urged by Mr. * The case of the fallen angels, as well as Scott against many plausible arguments of his diocesan, as to the Divine perfections viewed independently of what we know from revelation and experience to be the actuse determinations of the Almighty.

"elect, election," or any others of
similar import in the Bible; that they
relate to collective bodies of men,
and to certain external privileges,
without any reference or restriction
to personal character, and to future
happiness. Yet even Grotius, as
quoted by the Bishop himself (p.
251), admits that "predestination
to life," nay, predestination to death
eternal, is personal and individual,
having respect, however, to character;
and not that of nations, or collective
bodies! His words are, “God predes-
tinated those unto punishment, who,
he foreknew, would depart from him,
by the fault of a wicked will: and he
predestinated to the kingdom, those
who, he foreknew, by the help of
his preventing mercy, would remain
in him." The view which the
bishop takes of the subject is, in fact,
as we formerly observed, no other
than the system of Dr. Taylor of
Norwich; which was so decisively,
though briefly, refuted, on its first
appearance, by Dr. Doddridge, in
the preface to his valuable Sermons
on Regeneration, (to say nothing, as
ke was a Calvinist, of Dr. Jonathan
Edwards), and has since been more
elaborately and conclusively sub-
verted by a writer in the 6th volume
of our own work. We need scarcely
say, that this view is opposed by
Mr. Scott, and, in all its main points,
with great ability and success. He
proves, in our opinion satisfactorily,
that the national election of Israel was
entirely different from the election
generally spoken of in the New Tes-
tament, being only a shadow or
type of it; and that there election
and predestination, when applied to
Christians, are uniformly connected
with "things which accompany sal-
vation." With respect to the terms
"elect and chosen," as " applied to
collective bodies of men who were
converted to the Gospel," Mr. Scott
inquires, what bodies of people were
converted to Christianity in the same
manner that Israel was chosen as a
nation? The argument drawn from
the apostolical Epistles is particu-
larly striking. A superficial reader

might fairly suppose, from the bi-
shop's representation, that the per-
sons to whom St. Peter addressed
his first Epistle comprised the bulk
of the population of the "five ex-
tensive countries" which are there
enumerated, and that they were in
general professed Christians, as those
of England now are; instead of the
parties thus addressed being, in reali-
ty, a comparatively small company,
scattered amidst several cities and
districts, who professed Christiani-
ty, amidst an immense majority of
Gentiles or Jews. The same obser-
vation applies to other passages in
the "Refutation," in which the pri-
mitive Christians, in particular cities
or countries, are described as if they
formed what are now justly called
"national churches." This fallacy
is clearly and strongly pointed out
by Mr. Scott. He proves, also, that
although the collective body of
Christians, addressed by St. Peter
and St. Paul, might, and probably
did, contain some hypocrites; yet
that, for the far greater part, they
were really what they professed to
be, men of true and lively faith,
hope, and love, renewed in the
spirit of their minds, and obeying
from the heart that holy form
of doctrine which had been deli-
vered to them. So that they might,
with the utmost strictness and pro-
priety, be addressed and described
in terms which cannot, even in the
judgment of charity, without mani-
fest perversion, be made to agree
with the character of the collective
body of Christians in the Church of
England, or in any other modern
church whatsoever. As to the exhor-
tations which are contained in the
Apostolical Epistles, Mr. Scott has
endeavoured to shew, that they are
consistent with the Calvinistic hy-
pothesis: and in remarking on the
bishop's assertion, that "works are
the necessary evidence of the security
of any man's election," he not only
agrees with his lordship, but adds,
that they are the only proof imagina,
ble of his election. "Indeed," says
Mr. Scott, "nothing but works, in-

[ocr errors]

"The idea of rejection must be excited in the mind with that of election, however un

disputably good before God,' the "should I shrink from an avowal of fruits of the Spirit,' can evidence my sentiments on this subject." our election of God. How strangely and unaccountably are our sentiments misunderstood; that the very thing, on which we above all other things rest our plea, should be supposed a conclusive argument against us." Vol. ii. p. 63.

But while we think that the Bishop of Lincoln has entirely failed in his attempt to prove that the election spoken of in Scripture is an election of collective bodies of men to external privileges, and not of individuals to spiritual blessings, we are still far from thinking that Mr. Scott has delivered his own hypothesis from the embarrassments which its opponents have shewn to attend it. The controversy on the real nature of the Divine predestination, that is to say, whether it respects persons or characters, will be considered as still undecided. This much indeed we know, and are assured of in the word of God, that by GRACE are ye saved, through faith; and that not of yourselves, it is the gift of God;" and that the true children of God are "elect through sanctification of the Spirit," and belief of the truth; while "be that believeth not shall be damned." But beyond this we have little, on either side, but hypothesis

"

and dubious inference.

It would not be possible for us, within any moderate compass, to present our readers with a full analysis even of the chapter before us. We shall therefore confine ourselves to a few extracts, which will give them a general view of Mr. Scott's sentiments (and this much is due to Mr. Scott) on the mysterious subject in question.

[ocr errors]

derstood. If any were chosen in Christ before the foundation of the world, that they should be holy, &c.; all who were not thus chosen, were passed by. It was the will of God to leave them in the state, into which it was foreseen they would be reduced by sin; and to all the consequences of their guilt and depravity. In this state, if salvation be altogether of grace, all men might most justly have been left. No wrong will ever be done to any one: God will not punish any man, who does not deserve it, nor more than he deserves; and he could not possibly decree to do that, which it is infallibly certain he never will do. The question therefore is, whether God, consistently with justice, can leave any part of the human race finally to perish in their sins: for it could not be unjust, previously to decree that, which, when actually accomplished, is undeniably just. If mercy were a debt, which God owed to his rebellious creatures, it would lose its very nature: and, if not a debt, they who obtain mercy are under immense obligations; but no injury is done to others." Vol. ii. pp. 83,

84.

In the following passage, Mr. Scott has given a view of his sentiments on the general question of conversion by the grace of God; in which, we conceive, there will be found less ground for objection than in the preceding extract.

"Whatever others may think, we entreat that a humble Christian may be permitted to give the whole glory of his conversion to the free, unmerited, mercy and grace of God, who has made him to differ as much from

[ocr errors]

his former self, as from the world around him, which lieth in wickedness.' Permit him to say, 'Among whom I also had my conversation in times past; no better by nature, no better in practice. How then is it that I now repent, hate sin, long for holiness, With respect to the terms "repro- count all but lost for the excellency of the bate" and " reprobation," he acknowledge of Christ; feel constrained by love knowledges that they are never used to live to his glory, and to devote myself to in Scripture in the sense which his service, in doing good to all men, but many Calvinists have put upon them: this, he believes, is the general opinion of modern Calvinists: but he cannot make the same concession in respect of the word election, or elect. It would be unmanly, adds Mr. Scott,

This, we apprehend, is not at all the question between Mr. Scott and pious Anticalvinists. These never have denied that God may, consistently with his justice, leave all those finally to perish who reject his offered mercy.

especially to the household of faith? Permit such an one to say: Not to me, but to thy name be the glory, of converting a vessel of wrath, fitted for destruction, into a vessel of mercy, prepared afore unto glory. This will certainly be the language of the redeemed in heaven; why should they not be allowed to use it, without censure, while here on earth? Others, (we would say,) if they can deliberately do it, may ascribe to themselves any favourable difference (real or supposed,) between them, and their fel low-sinners: but permit us to give God all the glory, of making us to differ from the vilest of our fallen race, I know, that here, I am on strong ground: I know, that thousands, who tremble at the Divine decrees, or reason against them, (in great measure, because, they dare not approach near enough to give the subject a fair investigation); feel unable, in defiance of their system, to join against the Calvinists, in what has now been stated. The history of their own lives, and their acquaintance with their own hearts, compel them to make this conclusion in their own case, though they argue against it, in respect of others, or as a general subject. They feel, they could not be properly hum ble and thankful, without thinking of themselves in this manner, and speaking in this language. On their bended knees, in their most religious hours, they praise and bless God, for his rich mercy, and special grace, in the language of Calvinists, and with the very feelings of the most humble and spiritual among them. This might lead to the adoption of our sentiments; except that they contemplate their dear relatives and friends, and indeed their fellow-creatures at large, in connexion with this subject, and with an inadequate recollection of the infinite wisdom, justice, and mercy of God; till their hearts, being filled with anguish at the reflection, they turn away from it with horror; aud, because, though they are conscious, in their own case, that while they ascribe all the glory to God and his special grace, they are more and more stimulated to live to his glory, they cannot be convinced, that this is the general tendency of the doctrine, rightly understood, and its invariable effect when truly believed. Indeed this humble, thankful ascription of all the glory to God, is the grand excellence of our principles; and, as to the rest, I should be little disposed to dispute on the subject, were not many ready, to make another and a contrary use of anti-calvinistic doctrines." Vol. ii. pp. 91–93.

Entirely concurring with Mr. Scott in the main position which the

above passage is intended to illus trate, that all the glory of what is good in man is to be ascribed, from first to last, to the free, unmerited theless think, that the remarks with mercy and grace of God, we neverwhich he has accompanied this great truth are liable to one or two exceptions. In the first place, we believe that pious Anti-calvinists would disclaim, and justly disclaim, the motives to which he imputes their rejection of the Calvinistic hypothesis. We believe that they are Anti-calvinists on precisely the same ground on which he would say that he was think the Bible bears them out in a Calvinist ; namely, because they the opinions they have adopted on the subject. Again, Mr. Scott's reasoning would seem to imply, that the above position is to be regarded as belonging to the Calvinistic system. Now this, we conceive, will be very fairly denied by the Anticalvinists. They will say, "We do not consider this truth as belonging to Calvinism, any more than the doctrine of the Divinity of our Saviour is to be considered in that light. It belongs to our common Christianity, and is as much an inherent part of our system, who are Anti-calvinists, as of yours, who are Calvinists."

in this chapter, on the deep subjects Many forcible observations occur of" providence, fore-knowledge, and free-will;" but of discussions, in which too many have "found no end, in wandering mazes lost," it is no disparagement to the powers of any writer to say, that "clouds and darkness" continue to involve them; and that they will probably never be dispersed by any light which can be vouchsafed to us in this lower world.

The consideration of the famous passage in the eighth chapter of the Epistle to the Romans, leads us directly to that of the seventeenth Article of our church, on the model of which it is undeniably framed; and certainly it must be admitted, that, according to the sense in

which a man fairly and ex animo understands the passage of Scripture referred to (Rom. viii. 28-30), in the same sense may he receive the seventeenth article. As for the attempt of the bishop to shew that the article will not fairly admit of a Calvinistic interpretation, it is too extravagant to require a single observation. At the close of his chapter on predestination, he has condescended to quote Mr. Hume's authority in favour of his argument against Calvinism. We cannot, therefore, help reminding his lord ship, in this connection, of the smile with which a brother-infidel, Mr. Gibbon, treats the notion of an Arminian interpretation of the Epistle to the Romans. Surely, however, either party may dispense with such supporters as these.

On the subject of the seventeenth Article, as we have frequently expressed our sentiments, we do not think it necessary to enter at much length. Mr. Scott has certainly treated it with great ability; and, notwithstanding his decided views, with moderation. Without stating his arguments in detail, we will just observe, that he has satisfactorily proved that the Bishop of Lincoln has, in his attempt at refutation, completely changed the whole face of the article; and by his comments substituted, in fact, another in its stead-so different in its meaning, and so anomalous to the whole spirit and tendency of the reformed doctrine of the Church of England, that we are persuaded no sound theologian can for a moment be induced to suppose that it expresses the sentiments of the venerable composers of the original article. Mr. Scott satisfactorily proves, in the next place, that two sorts of persons are not spoken of in that article, nor two kinds of predestination; but one body of persons, of the character described by the article; and one "eternal purpose," relative to the deliverance of such characters" from curse and damnation," and to the bringing of them to everlasting

salvation." He proves, thirdly, that there is no just reason for supposing, that, in framing this article, the reformers meant particularly to allude to Calvin in any way. He admits, what is, indeed, quite undeniable, that the article certainly does not adopt all Calvin's views upon the subject of predestination; that reprobation, in particular, is not spoken of; but that, at all events, the doctrines of that learned reformer are not, as the Bishop of Lincoln asserts, "disclaimed and condemned in the strongest terms." Mr. Scott argues farther, in favour of the doctrine of personal election being asserted in this article, that the cautions at the close can scarcely refer to any other system; and concludes by declaring, that neither he, nor the great body of his brethren, would maintain any kind or degree of Calvinism, either as to personal election to eternal life, or to the final perseverance of true Christians, beyond what this article * expresses; and appeals to his readers, whether it may not fairly be supposed more to favour the sentiments of those, who would by no means willingly allow that one word contained in it should be omitted, or altered, or one word added to it, and who leave it to speak for itself without any comment; than it does the sentiments of those, whose comments, by omissions, alterations, and additions, in fact substitute another article in its place!

Mr. Scott, towards the close of his remarks on this chapter, in reply to an insinuation, that the evangeli

Mr. Scott takes occasion, in a subsequent passage, to speak in similar language of the Homilies; earnestly desiring, that his sentiments, and those of his brethren, may be fairly judged according to the doctrine which they contain, and that the same doctrine may sound, clearly and fervently, throughout the church. Of the Homilies, however, it ought, at the same time, to be observed, that they express no sentiments in the assertion of which pious Anti-calvinists may not fully and unequivocally concur with pious Calvinists. They are not marked by features peculiar to either sy stem.

« AnteriorContinuar »