27,

Declaring the whole Counsel of God.-A Sermon delivered at the Ordination of the Rev. Leverett Griggs, by Jeremiah Day, D. D., President of Yale College. New-Haven; printed by Baldwin & Peck, 1833-Acts 20: "For I have not shunned to declare unto you all the counsel of God." Though the usual time for noticing occasional productions of this nature has passed, this sermon having been delivered nearly a year ago, we cannot forbear, even at this late period, to propose it for the careful attention of our readers, and to record on the pages of our journal, some of the leading directions which it contains to the preachers of the Gospel.

The author inquires, what is the counsel of God which the minister is required to make the subject of his preaching;-what it is to declare the whole of this counsel; the danger that he may fail to do this effectually, and some of the particular cases in which a defective exhibition of the truth is actually made. We cite his remarks under the second head. Sermon, page 5.

"II. Let us consider, in the second place, some of the causes which may have an influence to prevent ministers from declaring the whole of the revealed counsel of God.

"Some may be deterred from making a full exhibition of the truth, by a fear of giving offence to their hearers. Even the ancient prophets were not free from the danger of yielding to suggestions of this nature. They were specially cautioned to be upon their guard on this point. The Lord said to Jeremiah, Thou shalt go to all that I shall send thee, and whatsoever I command thee, thou shalt speak. Be not afraid of their faces, for I am with thee to deliver thee.' And to Ezekiel he saith, Son of man, I send thee to the children of Israel, to a rebellious nation. Thou shalt speak my words unto them, whether they will hear, or whether they will forbear. Be not afraid of their words, nor be dismayed at their looks.'

"The Scriptures, however, give no countenance to the practice of those who studiously invite opposition; who present the truth, in exceptionable forms of expression, for the very purpose of awakening prejudice and hatred; who appear to make the hostility which they excite in their hearers, the measure of their own faithfulness. Let sound doctrine be brought forward, on suitable occasions, whatever opposition it may occasion; but let not this opposition be aggravated by unkind and offensive language,— by partial and distorted exhibitions of the truth.

"Many fail of declaring the whole counsel of God, from an undue reliance upon some favourite theological system. Not that order and arrangement are unfavourable to a clear understanding of religious truth. If a theological system were to embrace all the doctrines and duties, motives and sanctions, which are contained in the Scriptures; it could be no objection that they were formed into a well proportioned scheme. But it is no easy matter for any man, or set of men, so to possess themselves of the riches of the sacred volume, as to be able to comprise them within the limits of a brief doctrinal summary. This is not the course which system builders commonly adopt. A few prominent points taken here and there from the Scriptures, are sufficient for their purpose. With these for a foundation, they can erect and finish the superstructure for themselves. When this is done, they seem to have no occasion to dwell much upon those portions of the word of God which are not easily shaped to the frame-work of their scheme. They save themselves the labour of searching for truths which might, perhaps, impair the symmetry and beauty of a finely proportioned system.

"But, you will ask, is there no system in the truths relating to the divine kingdom? Undoubtedly there is. But it is a system, the lines of which run back as far as the days of heaven, and forward through a succession of VOL. I. 63

ages, which the boldest powers of thought cannot reach. It embraces the numberless worlds which shed their light upon our little earth;-the thrones, and dominions, and principalities, and powers, with which the highest heavens are filled. It comprises the laws which apply to every action, and every thought, of all the accountable beings, in all these worlds, throughout the endless period of their existence. It takes a view of the influence which is to go down from the present hour to distant ages; which is to operate on the countless millions which are yet to people the earth. It allots the rewards of the heavenly world, and dispenses the terrours of the eternal prison. It is a system vast as the universe, possessing an endless variety in the relations of its parts, and known only, in all its extent, by the omniscient Mind. It is high as heaven, what can we know' of it? "Can we find out the Almighty to perfection?" So much of his purposes and works as he has condescended to reveal to us, we may be able to understand. These are parts of his ways. But how little a portion is heard of him.'

"Another reason why some hesitate to preach distinctly certain doctrines of the Bible, is, that they find a difficulty in explaining to their own satisfaction, the philosophy of these doctrines. In a perfect system of truth perfectly understood, each portion may be explained by tracing its relations to other parts, and to the whole. But God may have revealed to us some truths necessary to our welfare, without showing us how they are connected with the complicated arrangements of his providence. These we are bound to receive upon his simple testimony, whether we can or cannot explain them, by our philosophical theories. When He who gave us all our powers of judging, speaks to us from heaven, we are not to suspend our belief of his declarations, till we can try their credibility before the tribunal of human wisdom. It belongs to us, it is true, to examine the evidence in favour of a proposed revelation, and also to exercise our judgement in applying the rules of interpretation. But when we have once determined the meaning of an inspired passage, we are not at liberty to call in question its truth; or to treat it with neglect, because it is not easily explained by the suggestions of philosophy.

"But are we forbidden to attempt the removal of difficulties to which scriptural declarations may be exposed? By no means. Let spiritual things be compared with spiritual; let different portions of the sacred volume be brought together, to throw light upon each other; let even the aid of philosophy be called in, not to explain away, but to elucidate scriptural truth. But if, after all, difficulties still remain, let not the testimony of God be set aside, because our limited understandings cannot fathom the counsels of infinite wisdom.

But

"Should not Scripture, however, be so interpreted, as not to present a meaning contrary to the dictates of reason? No revelation from God can contain a meaning which is intuitively or demonstrably false. he may reveal things to us, which to mere reason, without divine testimony, would appear highly improbable. 'How unsearchable are his judgements, and his ways past finding out!' His plain declarations are not to be explained away, on the ground that, to our apprehension, they contain improbabilities.

"Some preachers omit a distinct exhibition of certain scriptural doctrines, because they apprehend that they are liable to be perverted. But, if liability to perversion did not prevent infinite wisdom from giving these doctrines a place in the Scriptures, ought it to prevent preachers from stating them to their hearers? It is proper that more than usual caution should be used, in the manner of exhibiting such truths, to guard them against misapprehension. It may be well to blend their influence with that of other truths, which may make their practical bearing to be better

1

understood. But to exclude from the desk every doctrine which is liable to be perverted by apostate man, would be to withhold from the hearers the whole system of scriptural truth. The brightest exhibitions of wisdom and grace to a fallen world, are made the occasion of deepening the guilt of multitudes, and sinking them to a lower place in the abodes of

Wo.

American Advocate of Peace. Conducted by C. S. Henry. Hartford, Conn. Wm. Watson. pp. 56.

The Calumet; New Series of the Harbinger of Peace. No. 19. May and June, 1834. L. D. Dewey; New-York.

It indicates a decided advance of the Peace cause in popular estimation, that it should have two periodicals of so respectable a character as the present devoted to its interests. Even if the patronage bestowed upon them should be but scanty, yet we augur well from the fact, that talents of such high order are enlisted in the cause as we see evinced in the pages of these pamphlets. The fact of itself discovers the reaching of superiour minds towards the attainment of an object of no less importance than the entire abolition of War and the universal establishment of Peace on earth. The engagement of such minds in such an enterprise is sufficient to rescue it from the charge of being a Quixotic or chimerical attempt.

The American Advocate of Peace, conducted by Mr. Henry, will doubtless, if we may take the present number as a specimen, prove a rich repository of able discussions on War, and its various collateral topics, tending to awaken a wider and deeper interest in the subject, not only among Christians, but also among statesmen and patriots. The first number is ushered to the public under the auspices of the respectable names of the Editor Rev. C. S. Henry, Rev. Prof. Holland of Washington College, and Francis Fellowes, Esq. of Hartford, Conn., by each of whom is furnished a talented and very interesting article: the first, On the Progress and Objects of Peace Societies; the second, On the Influence of War in the Wealth of Nations; and the third, On the Progress of International Law in Reference to the Objects of Peace Societies.

The Calumet has been for some years the organ of the American Peace Society, and has held a rank, and made a progress, similar to that of the cause which it advocates-humble, but insinuating, Having recently passed into new hands, it appears both editorially and typographically to great advantage, and in every respect appeals strongly for support to all the friends of Peace, which is, we take it, but another name for the friends of man and of the Gospel.

A Guide to the Study of Moral Evidence, or of that Species of Reasoning which relates to Matters of Fact and Practice. By Rev. James Edward Gambier, Eng. With Illustrative Notes. Being an application of the principles of the Science to the Divine Origin of the Christian Religion. By Joseph A. Warne, A. M., Pastor of the Baptist Church in Brookline, Mass. To which is prefixed an Introductory Essay on Moral Reasoning. By Wm. Hague, A. M., Pastor of the First Baptist Church in Boston, Mass. Boston; published by James Loring, 1834.

The subject of Moral Evidence is one of radical importance to the inquirer after truth. The author states that his motive in undertaking this subject, was his having observed persons of ability and education delude

themselves as to the truth of facts of importance to their moral conduct, by applying to them principles of reasoning unsuited to the nature of the case. After stating very particularly and ably the points in which moral evidence differs from demonstration, our author makes the following just remarks as to the importance of the former. "However inferiour it may be to demonstration, it is not possible to avoid using it constantly. For it is the only light afforded us to form our practical opinions and regulate our conduct. Without attending to it, we can neither act, nor cease to act. We cannot even subsist without acting upon it; since it cannot be demonstrated that our food will not poison, instead of nourishing us. Instead, therefore, of contemning it on account of its inferiority, it becomes us to improve to the utmost, the light which it affords, by qualifying ourselves to apply it as correctly as possible on every occasion. This must be incumbent, not only on the student in science, but also on every man, whatever be his business or employment." He then proceeds to point out the different kinds of moral evidence-to give general directions relating to moral reasoning-special directions relating to each kind of moral evidence and, finally, to show the kinds of evidence of which different subjects admit. All these points are treated ably and judiciously, though without much originality, to which, indeed, the author does not pretend. This work may be regarded as one of the most useful summaries of what has been written on different parts of the general subject of moral reasoning, by Locke, Watts, Campbell, and other writers.

The Notes appended to this work by the American Editor very much increase its value. They are designed to make a special application of the general principles laid down by the author, to the evidence of the Christian Religion. The annotator alludes, on p. 79, to the evidence of mira. cles in a way which has been common among our writers, but which, to us, appears unsatisfactory. For different views on this subject, we refer to a passage in Olshausen's Commentary, translated in our first Number.

The Comprehensive Commentary on the Holy Bible; containing the Text according to the authorized Version, Scott's Marginal References, Matthew Henry's Commentary condensed, but containing every useful thought, the Practical Observations of Rev. Thomas Scott, D. D., with extensive explanatory, critical, and philological Notes, selected from Scott, Doddridge, Gill, Adam Clarke, Patrick, Pool, Lowth, Burder, Harmer, Calmet, Rosenmueller, Bloomfield, and many other writers on the Scriptures;—the whole designed to be a digest and combination of the advantages of the best Bible Commentaries, and embracing nearly all that is valuable in Henry, Scott and Doddridge, conveniently arranged for family and private reading, and at the same time particularly adapted to the wants of Sabbath-school teachers and Bible Classes; with numerous useful Tables, and a neatly engraved Family Record. Edited by Rev. Wm. Jenks, D. D., Pastor of Green-street Church, Boston. Embellished with five portraits, and other elegant engravings from steel plates, several maps, and many wood cuts, &c.—Brattleboro'; published by Fessenden & Co.—and Boston; Shattuck, & Co., 1834.

The English language is peculiarly favoured, both in the excellence of its version of the Scriptures, and in the number and high merit of its commentaries. In the single point of minute and thorough acquaintance with the original languages, do they seem to be inferiour to the commentaries of the recent exegetical school in Germany; while in the exhibition of general theological fearning, sound judgement, genius, and practical piety, they far surpass it. But while the standard commentaries in our

LITERARY

AND

THEOLOGICAL REVIEW.

ART. I.

NO. IV. DECEMBER, 1834.

REVIEW OF EDWARDS ON THE WILL. By Rev. ENOCH POND, Professor in Theological Seminary, Bangor, Me.

A careful and strict Inquiry into the modern prevailing notions of that Freedom of Will, which is supposed to be essential to Moral Agency, Virtue and Vice, Reward and Punishment, Praise and Blame. By Jonathan Edwards, President of New-Jersey College. A Philosophical and Practical Treatise on the Will. By Thomas C. Upham. Professor of Mental and Moral Philosophy in Bowdoin College, 1834.

A NATURAL and beneficial effect of controversy in the Christian church has been, to draw attention and interest towards important controverted truths, to bring them into clearer light, and cause them to be better understood, and more justly appreciated. Such was the effect of the Arian controversy in respect to the doctrine of the Trinity; and of the Pelegian controversy in respect to the doctrine of depravity; and of the controversy of Luther with the Romanists, in respect to the doctrine of justification by faith. And such, it may be added, has been the effect of the Arminian controversy in respect to the doctrine of God's universal purposes, and the consistency of these purposes with human freedom. Much attention has been bestowed upon these difficult subjects in the controversies of the last two hundred years; nor has it been altogether in vain. It is not too much to say that, by some at least, these subjects are now better understood, and more justly and faithfully exhibited, than they have been at any time since the days of the apostles.

The Arminian controversy originated in Holland, near the commencement of the seventeenth century. The points involved in it had been the occasion of inquiry and discussion at earlier periods; but they were now introduced for the first time into the Reformed churches, in a way to excite attention and engender strife.

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