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We should also rejoice to have seen every expression which inclines to the ironical, sarcastic, or contemptuous, expunged. Mr. Overton, we may justly say, has treated his subject with so much ability, impartiality, acuteness of research, and perspicuity of arrangement, that all such modes of expres sion are unnecessary, and rather tend to irritate an adversary than to promote truth. A weak cause may require aid from asperity of language, but the cause of truth and orthodoxy requires no support which is not consistent with perfect fairness, and with uniform charitableness both of senti⚫ment and expression. In general, Mr. Overton is highly distinguished by his calmness and moderation, but on a few occasions he has indulged in certain modes of expression, of which his opponents indeed are seldom sparing, but which ought to be carefully avoided in all theological disquisitions. Speaking, however, of the intrinsic value of the work, these are only specks.

After comparing his authorities with the originals, and examining them with a view to estimate the doctrines inculcated in the context, we are of opinion that he has very faithfully depicted the principles of the reformers and their successors; and several collateral testimonies might be produced, which speak the same language. A presumption arises hence of his being equally fair in his representation of the sentiments of modern divines. Not having collated all of them, we cannot speak so decidedly on this point; but so far as we have gone, we have remarked only one inaccuracy, and that of no great importance. observes, (p. 341.) that Mr. Gisborne "maintains that it is the intention of the present legislature, whether that be or be not the same with the intention of the legislature of the 13 Elizabeth, which the subscriber is bound to satisfy," but he omits to mention that Mr. Gisborne qualifies that opinion very materially, by affirming that the articles must, in any case, be fairly interpreted and actually believed.

to a close, we shall not detain our readers with any particular notice of the style of this work, which we allow to be in some points considerably defective.

To conclude therefore; we have no hesitation, on a review of the whole, to pronounce Mr. Overton's book a most masterly defence of the old Church of England doctrines; more free from bigotry or passion than any predecessor in the same walk; more ample and perspicuous than any former attempt; and with some omissions, and some judiciously-selected augmentation of extracts, it would, in our opinion, be a very perfect defence, and must ultimately have great influence on the minds of the Church at large.

XIX. Thirteen Practical Sermons, founded upon Doddridge's Rise and Progress of Religion in the Soul, to which are annexed, Rome is fallen, a Sermon preached at the Visitation held at Scarborough, June 5, 1798, and St. Peter, a Sermon preached before the University of Cambridge, May 4, 1800, by FRANCIS WRANGHAM, M. A. London: Mawman, pp. 292.

NUMEROUS volumes of Sermons are daily issuing from the press, and yet it continues a frequent, and we think a just occasion of complaint, that there are few to be met with, even of those whose doctrines are perfectly consonant to Scripture, sufficiently plain and perspicuous, and at the same time sufficiently animated and impressive, to be read with interest and effect in the domestic circle. This may appear scarcely credible to such as have perused the admirable productions of many of our English Divines, merely with a view to their own edification. He The head of a family, however, who is really solicitous to promote the religious improvement of his household, will find the number of discourses, which are tolerably level to the capacities of his audience, and likely to engage their attention, so limited; as to prove a formidable obstacle to the attainment of his object. To convey knowledge to uninformed minds is indeed no easy task; it requires the union of very opposite qualities, and can only be effectually performed by such

Being anxious to bring our labours
Christ. Obsery. No. 5.

2 T

as possess considerable talents, and are willing, in the spirit of our blessed Lord, to forego the applause of the learned and to employ these talents in the service of the meanest of their fellow creatures.

In this view we think the public much indebted to Mr. Wrangham, who, though evidently equal to the task of original composition, has condescended to employ himself in giving a more popular form to the valuable materials contained in the late Dr. Doddridge's justly celebrated "Rise and Progress of Religion in the Soul;" a book too well known to render any analysis of the sermons which have been founded upon it necessary, few productions having had a more extensive circulation, and few, we believe, having been more signally instrumental in turning sinners from the error of their ways, and in edifying true Christians.

The particular structure of this excellent work it must, however, be acknowledged, has tended to confine its

II. REVIEW OF

To the Editors of the Christian Observer. GENTLEMEN,

WHILE I Cordially approve of the general strain of your critique on Mr. Bogue's Essay, (No. 2, p. 112.) I a little object to what you advance, with regard to exceptions from the general rule of obedience to civil government. You have very ably shewn that Mr. Bogue's opinions on this subject are totally inconsistent with those passages in the sacred writings to which he refers but I think you do not yourselves define, with sufficient precision, the cases which you say may justly be excepted from the general command, or distinctly point out how men ought to act when such cases occur. It is true you call the attention of your readers to the spirit of Christianity, as leading to a proper estimate of our duty in this particular, and you state one clear exception to that general injunction to obey rulers which the apostles have given, viz. that when obedience to civil government is not compatible with the commands of God, we must obey

use to the closet, and to prevent its being generally employed as a vehicle of instruction to children and servants. This defect has been remedied by Mr. Wrangham, and we are persuaded that we cannot more powerfully recommend his performance than by stating it to contain a faithful transcript of Dr. Doddridge's sentiments. Mr. Wrangham's style is certainly very pleasing, but, considering the class of persons for whom he wrote, we think that in many passages a less artificial construction might have been advantageously adopted, and expressions more intelligible to common readers might have been selected by him. the whole, however, the volume before us furnishes a valuable addition to the domestic library of the Christian.

On

Two orginal sermons are added to those taken from Dr. Doddridge: the occasions on which they were preached are mentioned in the title page, and will sufficiently account for their more elaborate style.

REVIEWS, &c. &c.

God rather than man; but then you intimate that there may be exceptions of a different nature, which you call "extreme cases."

That there may be exceptions, I allow, but I am by no means disposed to admit that there can be any which do not result from our obligation to obey God rather than man; from the obligations, in short, of justice and charity.

While we hold the supremacy of the divine law, and the absolute duty of bringing all our thoughts, words, and actions to the test it affords, we ought to reject every idea of any exception to particular commands of Scripture, which is not deducible from Scripture itself fairly interpreted: and applying this rule to the particular case before us, no limitation to the command to obey magistrates ought to be admitted, except what is fairly implied in other divine precepts; and it is obvious, that in such cases, obedience to magistrates would be obeying man rather than God, and, therefore, contrary to Christian duty. In all other cases

whatever, we are bound by Scripture and suffering, either felt or apprchendto obey.

If this be the case, there must be an inaccuracy in considering extreme cases as exceptions to the divine command, unless you mean by the term, such exceptions as I have described. For, what is generally meant by an extreme case? a case in which men are released from the obligation of ordinary rules, and left at liberty to yield to the pressure of the moment, and to act accordingly. prudential maxims of worldly men will harmonize with such exceptions; but the Christian ought not to give up his high standard of right on the pressure of emergency, or suffer it to be lowered by the admission of any exceptions which it does not itself justify or prescribe.

The

Circumstances of extremity can never, however, of themselves, be admitted to justify a deviation from the law of God. To that law the Christian is commanded to look, and to regulate his conduct, under all circumstances, strictly by its precepts: a view of the subject which is fully confirmed by Scripture history. Instead of shrinking from sufferings, Christians are to follow His steps who was made perfect through suffering; and to be faithful unto death, if they would obtain the crown of life. You yourselves, indeed, very properly contend that no exception to the duty of obedience to rulers can be found in the New Testament, except what is conveyed in the precept to obey God rather than man. There is, therefore, an inconsistency in your admission of extreme cases as exceptions, which arose, probably, from the hurry of composition.

"Extreme cases,' 9.9 says Mr. Burke, "teach their own lessons," and you honour his maxim by speaking of it as the fruit of practical wisdom. How far it may accord with the wisdom of this world, I will not inquire, but it appears to me to be at variance with that wisdom which is from above.

I always conceived that it was never more necessary for men to stop their ears against the suggestions of flesh and blood, than when their nature was taxed and tried to the utmost by pain

ed; and when instinct and passion were clamorous for a release from the restraint of principle and conscience. I conceived, that on such occasions, it was the urgent duty of a Christian to look to God for help, and to beg to be taught by him and his word how to act. But Mr. Burke sends us to another master, and tells us that the very extremity in which we find ourselves, will best teach us what course to pursue. Those who look, practically at least, on temporal prosperity as the greatest good, may do well, when threatened with evil, or smarting under it, to take a lesson from the instincts and feelings excited by it, and pursue the course they direct; for if not so excessive as to overpower the soul, they will certainly quicken and invigorate all its faculties, and they may lead to the discovery and attainment of the most effectual remedy. But if it is the part of the follower of Christ, under such circumstances, not to enjoy the world but to overcome it; not to love the world nor the things of the world, but to fight a good fight and keep the faith, looking for a reward to him who is invisible—then worse advice could not be given to him, than to take a lesson from the pressure of calamity under which he is placed. Are not his present sufferings or fears, the very worst monitors he can have, if it is his duty to look on temporal distress as of small moment, compared with the favour of God; and not to count even his life dear unto himself, so that by continuing faithful to his God, he may finish his course with joy?

A

You apply to far sounder principles when you say, that in extreme cases, which are exempted from the obligation of the divine command in its literal sense, its spirit will continue to be a sufficient guide. That its spirit will be more or less a guide, I admit. due attention to it will moderate opposition to the authority of rulers, and tend to allay, if not to extinguish the angry and bitter passions which such opposition naturally excites. It may, however, be fairly questioned, unless you mean by extreme cases those ex

We admit the force of the observations made by this candid and judicious Correspondent, and we stand corrected for our want of precision in expressing our sentiments. We should be glad to see his pen employed on a more general and comprehensive investigation of this difficult but important subject.

ceptions which are fairly deducible of the great object you have in view, from the word of God, whether in the promotion of sound and vital Chrissuch cases it be a sufficient guide? If tianity. B. T. you mean any thing more by the term; then must attention be paid to those circumstances of pain and suffering which are thought to vindicate a departure from the divine command. Pain and suffering admit of various degrees and will it be contended, that their amount and pressure, in each individual case, must not be leading considerations in determining the conduct? If so; it must be conceded by an advocate for the system I am combating, that our feelings and fears are guides, and important guides. How far their guidance will be safe, and how far instinct and feeling and impatience of suffering will be good moral counsellors to the disciple of the self-denying Jesus, in a course of conduct of which they have been the advisers and authors, it is unnecessary to discuss after what has been already said.

It may be objected to what I have advanced; that with regard to a large share of the difficulties which occur on the subject of the limits of obedience to civil government, Scripture neither solves them nor affords grounds for their solution; and that, therefore, we are reduced to the necessity of framing some rules for ourselves But this I deny. For even if it could not be shewn by an induction of particulars that the divine law afforded sufficient light in this and in every branch of morals, I should believe it did, from our being called to fix our eyes on it alone as an universal rule of duty; and I should impute our inability to discover in it the path of duty under all circumstances, to our waywardness, blindness, and want of application.

To the Editor of the Christian Observer.

SIR, IN the British Critic for December 1801, there is a Review of Mr. Greatheed's Sermon, occasioned by the death of Mr. Cowper, the celebrated poet; on a passage of which I wish to make a few remarks, through the medium of your instructive Miscellany. The passage is as follows: "We have read with earnest attention these interesting and affecting memorials of a man most eminently distinguished for abilities; and we cannot but consider the Discourse, and the facts it relates, as an awful warning against the errors of Methodism. Cowper, of an anxious and melancholy disposition, after shrinking from public business, and being overwhelmed with a morbid desperation in consequence of that step, fell under the tuition of an eminent methodistical divine. From the progress and nature of his sufferings, it appears almost demonstrably certain, that they arose principally, if not entirely, from this cause. His active imagination, too attentive in some respects to its own movements, exagge rated both his religious comforts and his religious fears; and both were reI have felt the less reluctance in ex-garded according to the doctrines he pressing with freedom my objections had unfortunately imbibed, as actual to the passages in your work on which intimations from heaven. Of conseI have commented, as I have no doubt quence, when his constitutional infirof your zeal to uphold the religion of mity inclined him to melancholy, it Christ in its full authority, and of your became a religious melancholy of the wish to be set right, if, at any time, blackest and most oppressive kind; any thing should drop from you, in and thirty years of an innocent and the haste of composition which does very pious life, were passed under the not strictly accord with your general horrors of habituate desperation. Had principles, and with the furtherance he conversed at first with a divine

more able to give him sound instruction in the Gospel, all this misery would, most probably, have been avoided; and the violent derangement of his mind, which occasionally recurred, would never have happened."

It is here acknowledged by the Conductors of this respectable work, that Mr. Cowper was of an anxious and melancholy disposition; that he had shrunk from public business, and was overwhelmed with a morbid desperation in consequence of that step, previous to his falling under the tuition of an eminent methodistical divine. But if this were the fact, as it certainly was; it appears somewhat extraordinary, that in the very next sentence the Reviewer should assert, That from the progress and nature of his sufferings, it appears almost demonstrably certain, that they arose principally, if not entirely from this cause, viz. his having fall en under the tuition of an eminent Methodistical Divine.

It is farther stated by the Reviewer, that the black and oppressive melancholy, under which Mr. Cowper laboured, would probably have been avoided, and the violent derangement of his mind would never have happened, had he conversed at first with a divine more able to give him sound instruction in the Gospel. But this is surely a very gratuitous assumption.

I am not in the smallest degree concerned, Mr. Editor, to vindicate the Divine in question from the accusation of Methodism. My object is merely to point out what appears to be the real state of the case, and to guard the public against being led to imagine, that those animating and scriptural views of Christianity which are exhibited in Mr. Cowper's works, were, in any measure, the cause of his unhappy disorder. If we attend to facts more than to mere assertions, we shall find, that so far is it from being almost demonstrably certain that Mr. Cowper's sufferings were the effect of his particular views of Religion, that it will admit of very satisfactory proof, that to those views, however acquired, he owed a considerable alleviation of his malady. His religious opinions

may have given to his melancholy a new direction; but at no subsequent period of his life did it wear so black an aspect, nor produce such a degree of morbid desperation as previous to that change of sentiments from which the Reviewer deduces its increased malignity. The extremity of his mental suffering before that time, had thrice led him to make an attempt upon his life. The fact remains recorded in his own hand-writing: but it does not appear that he was ever afterwards driven to a similar act of desperation. On the contrary, he seems to have derived from the soothing influence of his religious belief, the only lucid interval (an interval of very considerable duration)—the only happy and peaceful hours he enjoyed, subsequent to his first severe attack.

Had Mr. Cowper manifested no symptom of mental derangement previous to his embracing those Religious views which the Reviewer considers as Methodistical, still it would not have been almost demonstrably certain that he owed his malady to those views. This, however, is so far from being the case that it is demonstrably certain that his malady had an earlier origin; and it is probably that it was interwoven with the constitution he brought with him into the world, although it may have received a tinge from the prevailing sentiments of his mind.

The British Critic in saying that Mr. Cowper's views were methodistical, pays, we apprehend, a higher compliment to Methodism than he intended, and which, if just, would doubtless tend to raise it in the estimation of those persons of judgment, taste, and piety, who see in Mr. Cowper's writings sound and scriptural Christianity ably and faithfully delineated. I remain, Mr. Editor,

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