Concerning the admission of Calvinism into the Church of England, Mr. Pearson observes, "Though I do not think that Calvinism, even in your moderate sense of it, was intended to be established by the articles, &c. of the Church of England, neither do I think, that it was intended to be altogether excluded. If, therefore, you had been content with affirming, that in subscribing to the articles in the Calvinistic sense, you had a right to be considered as a legitimate member and minister of the Church of England, you would not have had to number me among your opponents. (p. 31.) And again, I find more cause of blame in your mode of maintaining your opinions than in the opinions themselves. (p. 33.) Where a latitude of interpretation is intended to be allowed, it does not follow, as in other cases, because one interpretation is right, that another, which is somewhat different, is wrong; and my opinion is, that if, so far as subscription to the articles is concerned, either Arminian or Calvinistic ministers of the establishment are wrong, it is only in considering themselves exclusively right." (p. 33.) We cannot help lamenting, that an author who has made the foregoing just and candid concessions, should have given currency to so many incorrect observations and statements of historical facts, on the subject of this controversy, as he has done in several quotations and deductions, from different authors of a very prejudiced character. For although we give Mr. Pearson the fullest credit for his own conviction of the authenticity of their details, and the justice of their reasoning; yet a regard for truth compels us to remark, that he seems by no means to have so attentively examined opposite statements of facts and inferences, as was clearly his duty previous to an appeal to the public on so very important a subject. We cannot indeed persuade ourselves, that he has perused any considerable portion of the documents which the Church of England Calvinist would allege in his own behalf; otherwise, his candour must, we think, have induced him to state many points differently. A leading error, which pervades the principal part of the pamphlet before us, is the confounding Calvinism with Puritanism: this, whether applied to ancients or moderns, and Mr. Pearson applies it to both, is a mistake of the very first magnitude, and leads to several do so. erroneous observations and conclusions. During the reign of Elizabeth, and nearly the whole of that of James I. the episcopal divines, though in their views of doctrinal points they harmonized with the Puritans, were a body as distinguished from them, in political and ecclesiastical conduct and sentiment, as ever, in after times, were the Arminians themselves: nor were they confounded until the violence of political party, united, perhaps, with too much of a polemical spirit, led men to It is an undeniable fact, testified by a numerous list of authorities of various descriptions, that the Church and the Monarchy of England never had more zealous, more steady, or more able champions, than in that great body of episcopalian divines and statesmen, who, during the abovenamed period, were avowedly Calvinistic in sentiment: nor had the democratical principles, the schismatical scheming, or the antinomian licentiousness of those who overturned the established Church and Monarchy, more determined adversaries than were to be found amongst them. The same, we are convinced, is generally speaking true of the Church of England Calvinists of the present day. We believe that more conscientious antischismatics, more zealous anti-jacobins, and more consistent members of the established Church are no where to be found, than among those who subscribe and explain the 39 articles, in what, for distinction sake, is called the Calvinistic sense. We think it would be equally as erroneous and unfair, to ascribe the downfall of the English Church and Monarchy, in the last century but one, to the efficacy of Calvinism; as to impute the massacre of Louis XVI. and the horrors of the French Revolution, to the prevalence of Anti-calvinistic principles. We have thought it right to say thus much, in order to obviate that gross misrepresentation, of which several violent writers both of past and present times have been guilty, in describing the tendency of Calvinistic sentiments. We conceive, that the most efficacious and truly Christian method of promoting harmony and forbearance, amongst the Arminian and Calvinistic members of the establishment, is, not by encouraging each party to grant a mere sullen and extorted toleration of each other, but by striving to convince them mutually, that both moderate Calvinism and moderate Arminianism are, when rightly understood, highly calculated to promote the honour of God, holiness of life, and evangelical benevolence; and that, as so very many of each description have been amongst the most truly wise, learned, pious, and useful members of the Church of England, mutual esteem and love are due from the upright and well meaning of each party towards the other. Not merely for bearance,but regard, ought to be reciprocally cultivated: so will our breaches and animosities be happily healed and composed. Passing over, therefore, many passages in Mr. Pearson's publication, which our anxiety for the cause of truth and peace makes us lament have found insertion, we extract, with pleasure, the following sentiments from the close of it. "It appears, from what I have stated, that the difference between an Arminian and a Calvinistic interpretation of the articles, is a case to which the Apostle's rule may very properly be applied, and in which, therefore, it ought to be implicitly observed. Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth. With respect to this difference, we are required, as has been seen, by the royal declaration prefixed to the articles, to lay aside all further curious search, and to shut up these disputes in God's promises, as they be generally set forth to us in the Holy Scriptures, and in the general meaning of the articles of the Church of England according to them. Perhaps, as the means of settling the dissensions which prevail, or, at least, of preventing any mischievous effects from them, it might be expedient, in the present state of the Church, to adopt a measure similar to that I have referred to, and to declare by authority, that it is not the intention of the Church of England so to narrow the terms of communion, as individuals, both Arminians and Calvinists, have sometimes been led to imagine. In the mean time, I beg leave to propose, as the conditions of a peace more honourable to the parties, because more voluntary, that the Calvinists, and so far as they are concerned in them, the Arminians also, should agree to the faithful observance of the the following canons : "1 To renounce, as a term of distinction (i.e. between Arminians and Calvinists), the title of evangelical, "2. To abstain from all declarations and insinuations, that they alone preach the true doctrine of Scripture and of the Church. "3. To avoid all proceedings in practice which may tend to diminish, in the estimation of the people, the importance of an attention to the established discipline." We sincerely wish, that some of the Arminian authors, to whom Mr. Pearson refers the reader for information on the merits of this controversy, had been guided, in their sentiments and language, by the foregoing principles, which he has laid down; we should be equally glad also, if every maintainer of the Calvinistic side of the question had refrained from that asperity of treatment and needless indulgence of opprobrious language, which, on either side of the contest, betray weakness and irritability of temper, rather than a real zeal for the true interests of eccleAbove all, siastical peace and union. we earnestly recommend to every theological controversialist, to cultivate that charitable spirit of brotherly kindness, and that meek submissiveness of temper, which are the genuine characteristics of real Christianity; "let them bear and forbear, love as brethren, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrary wise blessing; knowing that they are thereunto called, that they should inherit a blessing." LXIII. Helps to Composition; or, Five Hundred Skeletons of Sermons; several being the Substance of Sermons, preached before the University. By the Rev. CHARLES SIMEON, M. A. Fellow of King's College, Cam, bridge. 2 vols. 'large 8vo. vol. I. parts I. and II. pp. xi. and 689. vol. II. parts I. and II. pp. 784. 1801, 1802. BEFORE we proceed to the consideration of the principal, and indeed the proper subject of these important volumes, we conceive that we shall render no trifling service to religion, and to her real friends, by paying particular attention to the Preface. The sentiments contained in it are distinguished by so much solidity and moderation, that they cannot fail of being peculiarly grateful to every reader, who holds those qualities in their due estimation. Their seasonableness, likewise, makes no inconsiderable addition to their value. These circumstances would, of themselves, be sufficient to justify us in giving prominence, and, as far as in our power lies, publicity to the opinions in question: but we are confirmed in this resolution by the professional nature of the work in which they are found; a circumstance which would naturally prevent them from being so widely diffused as their importance deserves. After adverting to his former publication, and observing the advantage which the present has over it, in respect of VARIETY, Mr. Simeon proceeds "In the discussion of so many subjects, it cannot fail but that every doctrine of our holy religion must be more or less canvassed. On every point, the author has spoken freely, and without reserve. As for names and parties in religion, he equally disclaims them all: he takes his religion from the Bible; and endeavours, as much as possible, to speak as that speaks. Hence, as in the Scriptures themselves, so also in this work, where will be found sentiments, not really opposite, but apparently of an opposite tendency, according to the subject that is under discussion. In writing, for instance, on John v. 40. Ye will not come to me, that ye might have life;" he does not hesitate to lay the whole blame of men's condemnation on the obstinacy of their own depraved will: nor does he think it at all necessary to weaken the subject by nice distinctions, in order to support a system. On the contrary,when he preaches on John vi. 44. 'No man can come unto me, except the Father, who bath sent me, draw him,' he does not scruple to state, in the fullest manner he is able, that we have no power to do good works, pleasant and acceptable to God, with out the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will:' nor does he judge it expedient, on any account, to soften, and palliate, and fritter away this important truth. While too many set these passages at variance, and espouse the one in opposition to the other, he dwells with equal pleasure on them both; and thinks it, on the whole, better to state these apparently opposite truths, in the plain and unsophisticated manner of the Scriptures, than to enter into scholastic subtleties, that have been invented for the upholding human systems. aware, that they who are warm advocates for this or that system of religion, will be ready He is * In a note on this place, Mr. Simeon refers to Mr. Overton's work with deserved commendation. to condemn him as inconsistent: but, if he speak in exact conformity with the Scriptures, he shall rest the vindication of his conduct simply on the authority and example of the inspired writers. He has no desire to be wise above what is written, nor any conceit that he can teach the Apostles to speak with more propriety and correctness than they have spoken. reconcile these doctrines, which you believe "It may be asked, perhaps, How do you to be of equal authority and equal importance? But what right has any man to impose this task upon the preachers of God's word? God has not required it of them; nor is the truth absolutely by this criterion. It is presumed, or falsehood of any doctrine to be determined that every one will acknowledge the holiness of God, and the existence of sin: but will any one undertake to reconcile them? Or does any one consider the inability of man to reconcile them, as a sufficient ground for denying either the one or the other of these truths? If then, neither of these points are doubted, notwithstanding they cannot be reconciled by us, why should other points, equally obvious tin some respects, yet equally difficult to be reconciled in others, be incompatible, merely because we, with our limited capacity, cannot perfectly discern their harmony and agreement." (pp. v, vi.) ; The author then proceeds to observe, that these points, which have been such a fruitful source of contention in the church, may possibly not be so opposite to each other as some imagine, and that the truth may lie, not exclusively in either, nor yet in a confused mixture of both; but in the seasonable application of both; or, to use the language of St. Paul, in "rightly dividing the word of truth." He professes his despair of satisfying any who have decidedly ranged themselves under the standard either of Calvin or Arminius but hopes to gain, from all parties, a favourable acceptance of what they do approve, and a candid forbearance with respect to the points which they disapprove. It would be impossible to do justice to Mr Simeon's statement of his sentiments upon this subject, without transcribing almost the whole of what he has written upon it. He rePresents it as a matter of certain expeconsiders it as equally certain that, in rience that man is a free agent; and he the superiority of Christians above the rest of the world, it is a power from above that causes them to differ, and by the grace of God they are what they are. The same observations which apply to the commencement, apply likewise to the progress of this good work; and Mr. Simeon contends, that while we feel in ourselves a constant liability to fall, we are nevertheless to consider ourselves as kept by the power of God through faith unto salvation. "Why then," says he, "must these things be put in opposition to each other, so that every advocate for one of these points must of necessity controvert and explode the other? Only let any pious person, whether Calvinist or Arminian, examine the language of his prayers, after he has been devoutly pouring out his soul before God, and he will find his own words almost in perfect consonance with the foregoing statement. The Calvinist will be confessing the extreme depravity of his nature, together with his liability and proneness to fall; and the Arminian will be glorifying God for all that is good within him, and will commit his soul to God, in order that H who has laid the foundation of his own spiritual temple, may also finish it." (vii.) In a note at the bottom of the same page, Mr. Simeon relates a conversa. tion which took place between a young minister, reputed a Calvinist, and the venerable leader of the Arminian Methodists. It illustrates and corroborates the foregoing representation, in a very striking and forcible manner. Mr. Simeon acknowledges, that either of the doctrines under discussion may be injudiciously stated or improperly applied that of election and predestination, when it is made to destroy the responsibility of man-that of freewill and liableness to apostacy, when it is so represented as to rob God of the honour of being both the author and the finisher of our faith. Yet, without attempting to reconcile the two doctrines, an undertaking which he has declined as impracticable, he conceives that, by a judicious statement, and a proper application, they are not only agreeable to truth, but are calculated to produce the most salutary effects. We shall content ourselves with only one additional extract from this conciliating disquisition, in which the Au. thor states his own views of Christian doctrine, as well as the general object of his work. "The Author well knows that these doctrines may be, and, alas! too often are, so stat ed, as to be really contradictory. But that souls of men, he hopes is clear from the illusthey may be so stated as to be profitable to the trations that have been just given. "He trusts he shall be pardoned if he go yet further, and say, that, in his judgment, there not only is no positive contradiction in this statement, but that there is a propriety in it, yea moreover, a necessity for it, because there is a subserviency in those truths, the one to the other. God elects us: but he carries his purpose into effect by the free agency of man, which is altogether influenced by rational considerations. So also he carries on and completes his work in our souls, by causing us to feel our proneness to apostatize, and by making us cry to him daily for the more effectual influences of his grace. Thus, while he consults his own glory, he promotes our greatest good, in that he teaches us to combine humility with earnestness, and vigilance with composure. "The Author would not have troubled the reader with this apology, were it not that he is exceedingly desirous to counteract that spirit of animosity, which has of late so greatly prevailed against those who adhere to the principles of the Established Church. Not that he has himself any cause to complain; on the contrary, he has reason to acknowledge, that his former volume met with a far more favourable reception from the public than he work be brought to this test. Does it uniformever dared to expect. But he would have his ly tend "TO HUMBLE THE SINNER? "TO EXALT THE SAVIOUR? "TO PROMOTE HOLINESS? "If in one single instance it lose sight of any of these points, let it be condemned without mercy but if it invariably pursue these embrace, quarrel with an expression, which ends, then let not any, whatever system they does not quite accord with their views. Let them consider the general scope and tendency of the book; and if it be, as he trusts it is, not to strengthen a party in the Church, but to promote the good of the whole; then let smaller differences of sentiment be overlook ed, and all unite in vindicating the great doctrines of SALVATION BY GRACE, THROUGH FAITH IN CHRIST." (pp. x, xi.) We conceive it is superfluous for us This passage, we apprehend, must be more strongly expressed than the author intended. It looks as if he claimed to himself the merit of having produced a faultless work, a claim which we should be slow in any case to admit; although, at the same time, we should deem ourselves unjust were we to condemn any work without mercy, on account of its failing, in one or more instances, to answer the pious purposes of its author. to add any apology for our extended extracts from a discussion so important in itself, and conducted with so much temper. LXIV. (To be continued.) A Sermon, preached at the Parish Church of St. Andrew by the Wardrobe and St. Ann Blackfriars, on Tuesday in Whitsun Week, June 8, 1802, before the Society for Missions to Africa and the East, instituted by Members of the Established Church, being their Second Anniversary. By the Rev. CHARLES SIMEON, M. A. Fellow of King's College, Cambridge. Also, The Report of the Committee to the Annual Meeting, held on the same day. pp. 51. 8vo. 1s. Seely, Hatchard, London, 1802. THE institution which occasioned this Sermon, is but of recent establishment, as our readers will perceive by the title page of the discourse.* The deplorable state of those vast tracts of country which have not yet been blessed with the light of the Gospel, has induced a number of our fellow subjects in the communion of the Church of Eng land, to add another society to those already formed, for the propagation of Christianity among heathen nations. The benevolent Christian must rejoice in the increase of such associations, and in observing the zeal which prevails among different denominations of people, to impart that treasure, from which they derive their best hopes and consolations, to those who have hitherto been destitute of it. Notwithstanding what has been heretofore done for the accomplishment of this great end, a very large portion of the habitable globe is still lying under the darkness of Pagan or Mahometan error. The whole continent of Africa, and the greatest part of that of Asia, are still without any means of obtaining the knowledge of pure Christianity. Here, therefore, there is an ample field for missionary undertakings; and to this field, the Society before whom Mr. Simeon's Sermon was preached, directs its principal attention. In order to obviate the difficulties which lie in the way of employing missionaries who are episcopally ordained, the members of this society have, with * See also Christian Observer, No. I. p. 51, for a short account of it. great propriety, had recourse to the expedient of sending "Missionaries in the capacity of Catechists only, where persons already in holy orders do not offer themselves, or circumstances do not justify any application for regular ordination." In the appointment of labourers of this description, they are sanctioned by the most respectable example: "The SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, having selected some of the ablest of their converts, and employed them as Catechists, with singu lar benefit to the Christian cause.' When Missionaries, in the capacity of Catechists, shall have approved themselves worthy of a higher trust, the Society reserves to itself the right of considering the expediency of an application for their being episcopally ordain ed.t Such are the outlines of the institution, for which the Sermon before us was preached. The Text, which is happily chosen, Phil. ii. 5-8. furnished the preacher with the most persuasive arguments in favour of missions. these, we think, he has judiciously Of † See a pamphlet, entitled, "An Account of a Society for Missions to Africa and the East." Sold by Hatchard, Piccadilly, containing the first anniversary sermon preached before the Society. This Sermon, which was delivered by the Rev. Thomas Scott, it was our intention to have reviewed at an early period of our labours, but circumstances have prevented our doing so, till it is now too late formally We very willingly, however, to introduce it. take this opportunity of bearing our unequivo cal testimony in favour of its superior merit. The principal object of the Author of it is, to prove the obligation we are under, as Christians, to labour to convert the heathen nations to the faith of Christ; and to obviate the objections which are urged against such attempts. In this object he has completely succeeded. His vindication of missionary undertakings is able and convincing; and if any one should read this Sermon, and still object to them, or refuse to concur in promoting them, we conceive it can only be because he is not willing to submit implicitly to the authority of the Bible, which Mr. Scott adduces, in a most satisfactory manner, in support of his views of the subject. In Mr. Scott's affecting picture of the state of the heathen world, we think it right to say, that we met with one sentiment, (p. 38,) to which we a little hesitated in acceding, at least without some small qualification. |