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enough has been said to show in what way Sunday is to be recommended to the understandings and consciences of men. In these remarks we have expressed our reverence for the Lord'sday. To us it is a more important day, and consecrated to nobler purposes than the ancient Sabbath. We are bound, however, to state, that we cannot acquiesce in the distinctions which are often made between this and other days, for they seem to us at once ungrounded and pernicious. We sometimes hear, for example, that the Lord's-day is set apart from our common lives to religion. What! Are not all days equally set apart to religion? Has religion more to do with Sunday than with any other portion of time? Is there any season, over which piety should not preside?, So the day is sometimes distinguished as “holy.” What! Is there stronger obligation to holiness on one day than on another? Is it more holy to pray in the church than to pray in the closet, or than to withstand temptation in common life? The true distinction of Sunday is, that it is consecrated to certain means or direct acts of religion. But these are not holier than other duties. They are certainly not more important than their end, which is a virtuous life. There is, we fear, a superstition on this point, unworthy of the illumination of Christianity. We earnestly recommend the Lord'sday, but we dare not esteem its duties above those of other days. We prize and recommend it as an institution through which our whole lives are to be sanctified and ennobled; and without this fruit, vain, and worse than vain, are the most rigid observances, the most costly sacrifices, the loudest and most earnest prayers. We would on no account disparage the offices of the Lord's-day. We delight in this peaceful season, so fitted to allay the feverish heat and anxieties of active life, to cherish self-communion, and communion with God and with the world to come. It is good to meet as brethren, in the church to pray together, to hear the word of God, to retire for a time from ordinary labours, that we may meditate on great truths more deliberately, and with more continuous attention. In these duties we see a fitness, excellence, and happiness; but still, if a comparison must be made, they seem to us less striking proofs of piety and virtue, than are found in the disinterestedness, the self-control, the love of truth, the scorn of ill-gotten wealth, the unshaken trust in God, the temperate and grateful enjoyment, the calm and courageous sufferings for duty, to which the Christian is called in daily life. It is right to adore God's goodness in the hour of prayer; but does it not seem more excellent to carry in our souls the conviction of this goodness, as our spring and pattern, and to breathe it forth in acts conformed to the beneficence of our Maker? It is good to seek strength from God in the church; but does it not seem more excellent, to use well this strength in the sore conflicts of life, and to rise through it to a magnanimous and victorious virtue? Such comparisons, however, we have no pleasure in making, and they are obviously exposed to error. The enlightened Christian -4 esteemeth every day alike.” To him, all days bring noble duties; bring occasions of a celestial piety and virtue; bring trials, in wrestling with which he may grow strong; bring aids and incitements, through which he may rise above himself. All days may be holy, and the holiest is that in which he yields himself, with the most single-hearted, unshrinking, uncompromising purpose to the will of God. We intended to add remarks on some other associations, particularly on the Peace society. But we have exceeded our limits, and must forbear. Our remarks have been free, but, we trust, will not be misunderstood. We look with interest and hope on the spirit of association, which characterises our times. We rejoice in this, as in every manifestation of a desire for the improvement of mankind. We have done what we could to secure this powerful instrument against perversion. Through a wise and jealous care, we doubt not that it will minister to

that only sure good, the intellectual and moral progress of the human race.

THE MORAL ARGUMENT AGAINST

CALVINISM,

Illustrated in a Review of a Work entitled “A General View of the DocTRINEs of Christianity, designed more especially for the Edification and Instruction of Families.—Boston, 1809.”

THE work, of which we have prefixed the title to this article, was published several years ago, and has been read by many among us with pleasure and profit. But it is not known as widely as it should be, and we wish to call to it the notice which it merits. It is not an original work, but was compiled chiefly from the writings of the Rev. Robert Fellowes, whose name is probably known to most of our readers. The title we think not altogether happy, because it raises an expectation which the book does not answer. We should expect from it a regular statement of the great truths of our religion; but we find, what at present is perhaps as useful, a vindication of Christianity from the gross errors, which Calvinism has laboured to identify with this divine system. This may easily be supposed from the table of contents. The book professes to treat of the following subjects;–The nature of religion and the mistakes that occur on that subject; the free agency and accountableness of man; the fall of Adam, and original sin; the doctrine of faith in general, and of religious faith in particular; the doctrine of works; the doctrine of regeneration; the doctrine of repentance; the doctrine of grace; the doctrine of election and reprobation; the doctrine of perseverance; the visiting of the iniquities of the fathers upon the children; and the sin against the Holy Ghost.— To those who are acquainted with the five thorny points of Calvinism, the design of this compilation will be sufficiently understood from the enumeration of topics now given; and few designs are more praiseworthy, than to free Christianity from the reproach brought upon it by that system.

The work under review is professedly popular in its style and mode of discussion. It has little refined and elaborate reasoning, but appeals to the great moral principles of human nature, and to the general strain of the Scriptures. It expresses strongly and without circumlocution the abhorrence with which every mind, uncorrupted by false theology, must look on Calvinism; and although some of its delineations may be overcharged, yet they are substantially correct, and their strength is their excellence. . The truth is, that nothing is so necessary on this subject as to awaken moral feeling in men's breasts. Calvinism owes its perpetuity to the influence of fear in palsying the moral nature.

tile MORAL ARG UMENT AGAINST CALVIN ISM. 161

Men's minds and consciences are subdued by terror, so that they dare not confess, even to themselves, the shrinking, which they feel, from the unworthy views which this system gives of God; and by thus smothering their just abhorrence, they gradually extinguish it, and even come to vindicate in God what would disgrace his creatures. A voice of power and solemn warning is needed to rouse them from this lethargy, to give them a new and a juster dread, the dread of incurring God's displeasure, by making him odious, and exposing religion to insult and aversion.—In the present article, we intend to treat this subject with great freedom. But we beg that it may be understood that by Calvinism we intend only the peculiarities or distinguishing features of that system. We would also have it remembered, that these peculiarities form a small part of the religious faith of a Calvinist. He joins with them the general, fundamental, and most important truths of Christianity, by which they are always neutralized in a greater or less degree, and in some cases nullified. Accordingly it has been our happiness to see in the numerous body by which they are professed, some of the brightest examples of Christian virtue. Our hostility to the doctrine does not extend to its advocates. In bearing our strongest testimony against error, we do not the less honour the moral and religious worth with which it is often connected. The book under review will probably be objected to by theologians, because it takes no notice of a distinction, invented by Calvinistic metaphysicians, for rescuing their doctrines from the charge of aspersing God's equity and goodness. We refer to the distinction between natural and moral inability, a subtlety which may be thought to deserve some attention, because it makes such a show in some of the principal books of this sect. But with due deference to its defenders, it seems to us groundless and idle, a distinction without a difference. An inability to do our duty, which is born with us, is to all intents and according to the established meaning of the word, natural. Call it moral, or what you please, it is still a part of the nature which our Creator gave us, and to suppose that he punishes us for it, because it is an inability seated in the will, is just as absurd, as to suppose him to punish us for a weakness of sight or of a limb. Common people cannot understand this distinction, cannot split this hair; and it is no small objection to Calvinism, that, according to its ablest defenders, it can only be reconciled to God's perfections, by a metaphysical subtlety, which the mass of people cannot comprehend. If we were to speak as critics of the style of this book, we should say, that whilst generally clear, and sometimes striking, it has the faults of the style which was very current not many years ago in this country, and which, we rejoice to say, is giving place to a better. The style to which we refer, and which threatened to supplant good writing in this country, intended to be elegant, but fell into jejuneness and insipidity. It delighted in words and arrangements of words, which were little soiled by common use, and mistook a spruce neatness for grace. We had a Procrustes' bed for sentences, and there seemed to be a settled war between the style of writing and the free style of conversation. Times we think have changed. Men have learned more to write as

they speak, and are ashamed to dress up familiar thoughts, as if they were just arrived from a far country, and could not appear in public without a foreign and studied attire. They have learned that common words are common, precisely because most fitted to express real feeling and strong conception, and that the circuitous, measured phraseology, which was called elegance, was but the parade of weakness. They have learned that words are the signs of thought, and worthless counterfeits without it, and that style is good, when, instead of being anxiously cast into a mould, it seems a free and natural expression of thought, and gives to us with power the workings of the author's mind.

We have been led to make these remarks on the style which in a degree marks the book before us, from a persuasion that this mode of writing has been particularly injurious to religion, and to rational religion. It has crept into sermons perhaps more than into any other compositions, and has imbued them with that soporific quality, which they have sometimes been found to possess in an eminent degree. How many hearers have been soothed by a smooth watery flow of words, a regular chime of sentences, and elegantly rocked into repose. We are aware, that preachers, above all writers, are excusable for this style, because it is the easiest; and having too much work to do, they must do it of course in the readiest way. But we mourn the necessity, and mourn still more the effect. It gives us great pleasure to say, that in this particular, we think we perceive an improvement taking place in this region. Preaching is becoming more direct, aims more at impression, and seeks the nearest way to men's hearts and consciences. We often hear from the pulpit strong thought in plain and strong language. It is hoped, from the state of society, that we shall not fly from one extreme to another, and degenerate into coarseness; but perhaps even this is a less evil than tameness and insipidity.

To return; the principal argument against Calvinism, in the General View of Christian Doctrines, is the moral argument, or that which is drawn from the inconsistency of the system with the Divine perfections. It is plain that a doctrine which contradicts our best ideas of goodness and justice, cannot come from the just and good God, or be a true representation of his character. This moral argument has always been powerful to the pulling down of the strong holds of Calvinism. Even in the dark period, when this system was shaped and finished at Geneva, its advocates often writhed under the weight of it; and we cannot but deem it a mark of the progress of society, that Calvinists are more and more troubled with the palpable repugnance of their doctrines to God's nature, and accordingly labour to soften and explain them, until in many cases the name only is retained. If the stern reformer of Geneva could lift up his head, and hear the mitigated tone in which some of his professed followers dispense his fearful doctrines, we fear, that he could not lie down in peace, until he had poured out his displeasure on their cowardice and degeneracy. He would tell them with a frown, that moderate Calvinism was a solecism, a contradiction in terms, and would bid them in scorn to join their real friend, Arminius. Such is the power of public opinion and of an improved state of society on creeds, that naked, undisguised

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