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pass, have in the old world consecrated their powers to the elucidation of the word of God; and of the new, it may be said, that the example has not been without its influence. The original text is the subject of investigation; and the inspired authors are heard, each in his own tongue, declaring "the wonderful works of God." The time has come, when the candidate for holy orders, who is guided by the principles above suggested, will not content himself by knowing the opinion of his commentator on any text; he will go to the sources of information, and investigate for himself. He will study the principles of critical and exegetical inquiry, and applying them to the unadulterated spring of holy truth, he will draw the pure water of life. "The law and the testimony," as originally delivered, is the standard of divine truth; and in the study of theology, it is all important that every thing be weighed and measured according to this standard. This sentiment we shall introduce in the bishop's own words.

"The second matter to be recommended, is a diligent study of the holy scriptures; which is introduced not for the establishing of their claim to be a branch of theological education, that being supposed unnecessary; but to sustain for them the preeminence contemplated in the course of studies prepared by the bishops. It makes the scriptures the ground-work of the whole; and directs that the ground shall be repeatedly gone over, with the help of judicious commentators, before an entrance either on ecclesiastical history, or on systematic theology. The provision originated in knowledge possessed by the bishops, that it was not uncommon to prepare a candidate for the ministry, by too early a filling of his mind with the tenets of an adopted system; doubtless, not without notice of the texts, by which the respective points are supposed to be supported; but the interpretation in a state of severance from the contexts, bearing a tinge of the colouring of the doctrines designed to be inculcated. The plan is radically wrong; and the mischiefs of it will doubtless be here guarded against, by due attention to the order of study, prescribed with a special attention to this point."-p. 8.

We are gratified by tracing a coincidence between the views exhibited on this topic by the Right Reverend author, and the professor of biblical learning and the interpretation of scripture, in his address delivered last year.

"The great inquiry (says he, p. 20) which the christian divine should propose to himself is this-On the point in question what say the scriptures 2-The bible-be it indelibly fixed

in the recollection of the student of theology -the bible is the great source of spiritual truth."

Nothing is more usual among pious but moderately informed writers, and especially preachers, than to give an interpretation of scripture," in a state of severance from the context." This is sometimes done, even to support a true doctrine. The universality of the moral influences of the Spirit, a capability of receiving those influences being of course presumed, we consider as a scriptural doctrine. But this doctrine cannot be proved by some of the texts which have been adduced in evidence of it. For instance: When St. Paul says, "the Spirit is given to every man to profit withal," i Cor. xii. 7, we cannot think that this text proves the universality of his influence, although it has often been quoted for this purpose. If we examine the context, we shall see that St. Paul is not speaking of the ordinary influences of the Spirit, but of his miraculous gifts. The Corinthians had abused these gifts, prostituting them to unworthy purposes. To this the Apostle refers; as if he had said, it was not for purposes of display that the gifts of the Holy Spirit were poured out upon you, but for utility; the manifestation of the Spirit is given to every one to profit with, that he may edify others as well as himself.' It is plain therefore from the context, that the words "to every one," must be understood in a restricted sense, viz. ‘to every one to whom the Spirit is given.'

The next subject which the sagacious author brings to the consideration of the theological student, is the importance of ecclesiastical history. The wise and judicious character of the following observations on this point, will be an abundant apology for the length of the

extract.

ages

"Next to the importance of holy scripture, and the proper application of it, and this is the third remark, is that of the history of the early of the church; it being especially understood of the first three centuries. In the fourth, the heresy of Arius, contradicted by the council of Nice, whose creed may be considered as the testimony of Christendom, to the apostolic doctrine banded down in the various departments of it from the beginning, was followed by minute distinctions, the armour of the various combatants, and calculated rather to obscure

than to elucidate the truths of scripture. The an abundance of them within the knowledge of persecutions which followed, are sufficient to Eusebius. Yet, the alledged fact must have render problematical, how far so gross a de- been unknown to him; and this is a consideraparture from the spirit of the gospel, ought to tion, bringing additional weight to our argupermit, from that time, the mere testimony ofment, of the impossibility that so great a change the church to be evidence of the purity of its should have taken place over the whole face of doctrine. In the fifth century there succeeded Christendom, among churches not subjected to the bold heresy of Pelagius; and although no- a common government, and without evidence thing can be more contrary to the evangelical of such opposition, as is always produced by doctrine of grace; yet the metaphysical refine- great changes in government of churches, espe ments growing out of the controversy, have cially in resistance of the usurpation of power." loaded theology with doubtful disputations, con-p. 12. tinuing to produce embarrassment at the present day. The opinions of the prominent writers of controversy are not uncommonly quoted in alliance with, or in contrariety to, those of the preceding times; which cannot be correct, on the ground here taken that neither the one nor the other are evidence of the faith handed down by the apostles, except as testimony: which ought to be esteemed, other circumstances being equal, in proportion to the near

ness of the stream to its source.

"Of the advantages to be derived from the records of the first three centuries, it is not the least that they afford unanswerable proof of the absence of what are exclusively the tenets of the Roman Catholic church. Not a vestige do

we find of the authority of the bishop of Rome, beyond what was attached to the respect paid to the dignity of his see, in the capital of the empire; at that time comprehending almost the whole of Christendom. No intimation is

found, of the worship of images, of purgatory, of transubstantiation, or of other matters, which afterwards crept gradually into the church. That these things should have been maintained,

The study of ecclesiastical history is of vast importance to the divine, and if properly conducted might be made extremely interesting to the student. This point is susceptible of much enlargement, but the length of the remarks already made forbid an attempt. We cannot but express our regret, however, that the student who has not access to extensive libraries, or cannot devote very much time to the subject, should be but imperfectly furnished with assistance. A good ecclesiastical history in the English language, is a desideratum. Milner's plan made his work imperfect, and there are many and serious objections to Mosheim. His "Commentarii de rebus Christianorum ante Constantinum Magnum," is highly va

and even held preeminently important, and yet luable; but, we think, (although we

not show their heads in books written for the declaring of the christian faith, is contrary to our knowledge of human nature.

"Further; when we meet with doctrines of

modern times, zealously maintained, and con

ceived to be of the essence of christian faith; yet, for any thing that appears, unknown to the prominent persons of the ages in question, it is a proof of their nullity more decisive than if they had been introduced for the purpose of contradiction; since, in that case, it might be pleaded, that there may have been opposite statements, not descended to us. But no: on the contrary supposition, divine truth was buried in the grave of the last of the apostles.

"The document to be especially recommended to attention, is the history of Eusebius; a work referred to by writers of all persuasions, as an authentic record of the transactions of the

ages specified. It would be an important service to our church, if that work were published from the most modern of the translations of it unade in England, and detached from the larger histories of succeding times usually bound up with it. In that case, there would be a volume of moderate size, to which there might be given an extensive circulation,

"One of the uses of the measure would be a more general conviction of the existence of the episcopacy from the beginning to the end of the time in question. According to the scheme of those of the greatest name among the advocates of presbytery, it gave way to episcopacy towards the end of the second century. Now, although it is observed with truth, in regard to the time specified, that there is among the moderns a scarcity of documents; there must have been

would express the opinion with great deference to the learned author's acknowledged ability and research,) incorrect in its view of the early government of the church, and on this subject sometimes contradictory in its statements, and too minute in its representations of ancient heresies.* Of professor Schroeck's voluminous. work, we can from our own knowledge give no account. Its reputation on the continent is very high. It were much to be wished, that some of the English literati would turn their attention to this important and interesting subject, and supply a want which is much felt by every student of theology.

The next particular which the bishop recommends is, that

"in travelling downward in the history of the church, there be especially noticed the rise, the progress, and the full growth of those errors of the church of Rome, against which as Protest

ants, we are bound to caution our flocks. It is an effectual way of exposing the nakedness of

His account of the history and heresy of Manes occupies 174 closely printed quarto pagea in Latin.

an opinion, not only because, on the present subject, novelty mus be itself a proof of error, but because there will be found accompanying incidents, which aggravate."-p. 12.

This is illustrated by reference to the introduction of image worship, and of the supremacy of the bishop of Rome. The fifth and last remark is thus in troduced

"When the student shall have reached the period of the reformation-this is the fifth remark-besides his attention to the causes and the dependences of that great event, it will surely be especially an object with him, not only to be familiar with the grounds of the English establishment, as it was constituted in the reign of Edward I. but to avail himself of what ever light can be obtained from cotemporary works, and from such as were dictated by the same views of religious subjects in the reign of Queen Elizabeth. The present speaker never looks back on these periods, without admiration of the wisdom displayed in the documents handed down from them. Those of the former period, he considers as claiming a preference, in an inquiry into the sense of the eminent men who took the lead in the reformation of the church of England; and consequently into that of the institutions framed by them. Among those of the latter period, he would hold up, in a conspicuous point of view, the great work of Richard Hooker; which may be applied to the correcting of prevalent errors in the two succeeding reigns; some of them exterior to the establishment, and some of them within."--p 14.

In the judicious prelate's observations on this last topic, the reader will find that good sense and liberality, which the well known character and useful writings of the author would lead him to anticipate.

Towards the end of his address the bishop points out the utility of a systematic course of study, notices the lamentable error of pursuing popularity by a shorter road than along its path," and observes, that

"So far as can be judged by the present speaker, on the ground of observation and experience, it generally happens, that young men, under preparation for the ministry, or admitted to it, and below the ordinary standard in intellectual attainments, are oftener vain, oftener arrogant, and oftener apt to conceive of themselves as not needing the counsel of their seniors, than they whose minds had been chastened by habits of study and reflection; who had advanced so far in the acquisition of knowledge, as to have perceived that there are extensive treasures of it unpossessed, but to be diligently sought; and who, consequently, are the most careful in forming their opinious, and the most modest in expressing them."-p, 18.

The author concludes with some excellent reflections on " the influence of VOL. VII.

the heavenly grace of charity, to fellow christians exterior to our communion; to those within, of whose principles or practice we may not approve; and to those of the clergy who may be considered as incorrect, in either of these respects." "It would be very agreeable to us to extract his observations on these points. They are worthy of deep and frequent consideration, and could not fail to be acceptable. The length to which we have, unintentionally, ex tended these remarks obliges us merely to refer our readers to them. We hope that the whole address will be frequently perused by the clergy, and that candidates for the ministry will digest its contents, and make them the subject of much reflection; and that both clergy and candidates will cherish the meek spirit of its author.

For the Christian Journal.

T.

Pulpit Eloquence. See page 302.

ALTHOUGH talents and learning are indispensably requisite to the attainment of excellence in pulpit eloquence, there is a quality more necessary than either to the formation of an able and useful preacher.

Talents may be calculated to produce effect, learning to excite applause; but unless guided and governed by prudence, they will never be of any permanent utility. To the public speaker of every profession, a large share of prudence is undoubtedly necessary, but to none more so than the preacher. In the choice of subject, in the regulation of style, and in the manner of delivery, prudence must be his guide, or his hearers will be but little benefited, and himself but little esteemed.

In the choice of subject, great care is necessary that doctrine and precept may be equally combined: that while no article of our holy faith be neglected, no branch of christian practice may be passed unnoticed. It should be the

constant study of the preacher, so to choose the subjects of his discourses, as, by fully explaining the doctrines of the christian religion, to enable each of his hearers "to be ready always to give an answer to every man that asketh him a 48

reason of the hope that is in him;" and at the same time, by unceasingly inculcating its precepts, to instruct them "to walk worthy of the LORD unto all pleasing, being fruitful in every good work." This will require no small share of prudence and assiduity. Yet, unless this be done, his flock will be in continual danger of verging to an Antinomian rejection of practical, for speculative religion; or to a self-righteous reliance on their own works for salvation.

Prudence is necessary in guarding the people against pernicious or unscriptural doctrines. That this must occasionally be done, by setting these errors in their true light, is evident; but the frequency and manner of performance will entirely depend upon the circumstances and dispositions of those to be addressed, in consulting which too much delicacy and discretion cannot be exercised.

Prudence is necessary in refraining, as well from dwelling too much on particular vices, by which some may conceive themselves to be pointed at, while others may attend without much profit; as from merely declaiming against general follies or crimes, by which every one will be rendered apt to apply the discourse to others, while none will perceive the deformity of sin in themselves. In a word, it is an important part of the duty of the parochial clergyman to choose the subject with such prudence, as perfectly to supply the peculiar wants of his flock, and judiciously to reprove their peculiar errors.

In the regulation of style, prudence is essentially necessary to the pulpit orator, that by suiting it to the temper, dispositions, and understanding of his people,-neither surpassing the comprehension of a simple congregation by a too great luxuriance of figure and delicacy of expression, nor disgusting persons of more refined sentiments by coarseness of expression and vulgarity of diction, they may be the more readily disposed to receive the word of life. This is of peculiar importance, perhaps more so than is generally imagined. The declaration of the apostle, "I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in

an unknown tongue," is known and universally assented to: now the present case is precisely similar; for although the preacher express his thoughts in the mother tongue, of what benefit can they be to a plain and unlearned audience, if, by studiously aiming at beauty of expression, and using all the ornaments of style, he render his discourse unintelligible to his hearers, unused to any but the usual colloquial style?.

But even when addressing a refined audience, excess of ornament is to be avoided. Redundancy of figure rather tends to cloy, than rouse the attention of the hearer, and is apt to draw it aside from the subject to the manner of expression: nay, it is even possible that too great attention to the outward dress may cause the speaker himself to neglect the matter: he may be tempted to refine his ideas, till the substance at length become scarcely discernible.

Prudence, then, is necessary in the regulation of style, to the attainment of such a happy medium, that, while all may comprehend our meaning, none may conceive a distaste of our plainness or vulgarity.

In the manner of delivery, it istoo evident to need enlargement, that prudence is essentially necessary to the pulpit orator.

The well-known direction, "suit the action to the word, the word to the action," is of particular importance to the preacher: for whom can he expect to interest in the great truths of the gospel, if he himself appear totally unconscious of their importance, while he deliberately and unconcernedly reads his instructions and exhortations to his flock? And on the other hand, what good effect can be expected to result from an impetuous, over-strained, canting mode of delivery, which, while it bears resemblance to the ravings of a fanatic, or the threatenings of an enraged pedagogue, is rather calculated to disgust than to reform?

A just medium is the difficult object to be attained and carefully preserved; so that earnestness may be blended with moderation, affection with calm dignity, and, if necessary, severity with gentleness: without this, the character of the clergyman will not be perfectly sustained, and, however excellent

he composition, the wished for effect will never be produced.

Thus have we, though hastily and imperfectly, endeavoured to show the espective importance of talents, learning, and prudence, to him who would attain excellence in the eloquence of the pulpit. They remain to be considered as a whole. Neither can stand alone: neither can be sufficiently supplied by the others. Their unison alone can form the perfect pulpit orator. The man of talents feels his own superiority; he thinks himself without the reach of rules, above the necessity of learning: he scorns to apply to severer study, and is too apt to neglect or transgress the dictates of prudence. What is the consequence? he produces a glittering, shewy declamation, replete with imagery, and adorned with all the graces of style and diction, with nothing else to recommend it: void of solid sense and reasoning, it may serve to amuse or dazzle the undiscerning crowd, but will not produce a lasting impression. The man of learning, unless governed by prudence, will be prone to display his learning, often needlessly, sometimes to ill effect. By rendering his sentiments lofty, obscure, and beyond the understanding of the mass of men, he will tend to disgust, rather than edify his auditory: even the few who, by their attainments, may be qualified to enter into the depths of his reasoning, or pierce the obscurity with which he envelopes his sentiments, will be no less displeased with his manner, as perceiving its impropriety and ill tendency. Of prudence, properly speaking, there can be no excess: its want totally deprives talent and learning of their utility, while its presence renders either better able to dispense with the presence of the other; although, as before remarked, perfection cannot be obtained but by a unison of the whole. But there is a fault mistaken by some for prudence, namely, a timid, hesitant reserve, which is abundantly productive of evil, insomuch as that, by this excess of caution, both learning and talent may be rendered of little utility, and pent, as it were, within the bosom of the possessor. This the truly prudent man will as carefully avoid, as the self-sufficiency

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The Perseverance of the Saints. THAT man is a free agent-that he is master of his actions, and can likewise control the current of his thoughts, is a truth almost as self-evident as that of his existence. In fact, they are both first principles, and incapable of being made more evident to the mind, by any mode of argumentation. They are both substantiated by the testimony of consciousness. We feel that we exist, and we feel that we are free; and no arguments that we can ever bring, will strengthen the conviction in either case.

In consequence of this moral liberty that he possesses, man has it in his power to pursue any course that is pointed out to him. He may follow the path of vice or of virtue, of sin or of holiness. And this freedom of choice and of action it is, that constitutes him an accountable being. Did he not possess them, he would be a mere machine in the hands of a foreign and superior power, incapable of doing either good or evil, and consequently neither entitled to reward at any time, nor deserving of punishment.

If these observations are true, the doctrine of the perseverance of the saints cannot be agreeable to reason. This doctrine teaches us, that after a man has become converted from the error of his ways, and entered upon the christian course, he cannot deviate from it; or that if he does leave it, he will assuredly before death return to itthat his fall cannot be final-that he must and will infallibly rise again.Now this doctrine evidently is in contrariety to the dictates of reason, and

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