Page images
PDF
EPUB

emulation: that which is larger than we can make use of, that which exceeds the limit of usefulness, is even worse than useless. Put on a shoe too large for thy foot; but thou wilt not bear the inconvenience, because it clogs thee in walking: so a house too spacious to be useful, is an incumbrance in our progress towards heaven.

(To be continued.)

and authority of the Fathers much more highly than Daillé was disposed to do. Both these works, and some others, might be profitably consulted on the subject; but the judicious theologian, in the present day, would probably incline to a middle view between them: for if Daillé is considered by many persons as attributing too little to the Fathers, Reeves unquestionably attributestoo much. Keeping steadily before us the fundamental principle, that "the Bible, and the Bible only, is the religion of Protestants," we are not likely to err, with the Church of Rome, in her blind veneration for these ancient worthies; or to introduce them as arbiters in controversies which the Scriptures alone must be allowed to determine; but, at the same time, they may be studied to great profit, especially by the Clergy; and a brief exposition of their excellencies and defects would greatly oblige a constant reader,

ON FAITH.

R. X.

Tothe Editorofthe Christian Observer. I HAVE been much interested in the specimen, with which you have favoured your readers, of Chrysostom's Homilies; for though the writings of this, as of the other Fathers, contain much that is inconsistent with modern ideas of logic, good taste, and pulpit discussion, and some things not perfectly scriptural; yet I am persuaded that, notwithstanding these exceptions, there is in these neglected stores a mine of spiritual wealth, which would well repay a more diligent working than is usually bestowed upon it. The Tothe Editorofthe Christian Observer. writings of the Fathers have stood the severe test of ages; and it is not a mark of our theological wisdom that they are at present almost wholly laid aside. It would confer an obligation on many of your readers, if the learned translator of the extracts from Chrysostom, or some other correspondent versed in ecclesiastical studies, would point out what advantages are likely to accrue, from the judicious perusal of the Fathers, to theological students, as well as to the private Christian. Daillé, a learned French Protestant minister, published, in 1632, his treatise on the use of the Fathers in determining theological controversies; which was translated into English, and published in London about twenty years after. And Reeves, an English clergyman, in his preface to his translation of the "Apologies of the Fathers," published in 1709, has a dissertation on the same subject; in which he estimates the value

CONSENT implies union, which is an increment to assent, and the distinction, I apprehend, subsisting between the two words. Consent is agreement about something in union: assent is agreement about something not in union. Reciprocity is implied in the one, and not in the other. The devils believe with fear and hatred; they cannot believe with confidence and love: they assent, but cannot consent, to the truth, because they never can be united with it: their nature forbids the union, and is unchangeable. "God is love:" his nature is spiritual and unchangeable. Union with the one nature is disunion from the other. Human nature is changeable: it was spiritual; it may become so again: it is the object of Christianity to make it so. Whenever spiritual influence is entirely withdrawn, it becomes altogether sen

sual, and "at enmity with God;" and, as such, it can only believe, tremble, and hate. Whenever spiritual influence is fully present, human nature becomes spiritual, and at peace with God; and, as such, it believes, confides, and loves. This nature retains the capacity of being spiritualized and changed; but not of spiritualizing and changing itself: it retains the capacity of assenting to the truth; but not of consenting to, and uniting itself with it. The change from sensual to spiritual mindedness, therefore, is entirely the work of God; and our union with him, his love, and peace, is the effect of this work: for if God did not "give this increase" to our assent to Gospel truth, no spiritual benefit could accrue from it, nothing spiritual could attach to it, we could not confide and love; and until it is given, we are separated from him, and cannot be joined to him. The planting of Paul, the watering of Apollos, the working of miracles, the accomplishment of prophecies, and the reading and hearing of the word of God, are the means appointed to produce assent to the truth of the Gospel on the human mind: but they cannot produce consent, for that implies union with God, and must be given by himself. The "increase," therefore, given by God, is that which changes our sensual assent into spiritual consent, and makes it faith, by uniting it with the Spirit.

The inference I would wish to draw from the above, is, that the human mind is required and must give assent to the truths of the Gospel propounded to it by revelation; and that it is capable of investigating and being convinced by its evidences; but that it cannot give consent to them, and is incapable of deriving any benefit from them, without Divine grace, because it cannot spiritualize and unite itself with them. If, then, human ability can only assent to Divine truth when propounded to unassisted reason, but cannot consent to it without

it

preventing and assisting grace; follows, that grace effects the union, and the change from assent to consent, and gives entirely the spiritual increase; that "no one can come to Christ except the Father draw him; and that no one can say that Jesus is the Lord but by the Holy Ghost." If this be so, the Scriptures enlighten the natural understanding, by setting before it, and convincing it of, truths about which it must otherwise have remained in total ignorance, and are the appointed means of producing its assent to the Gospel; but I contend that this assent is not faith, which implies union with the Gospel; because, if the Spirit of truth does not unite itself with it, and make it spiritual, it still remains sensual. For the same reason, the assent of the natural will and affections, which are effects of the assent of the natural understanding or reason, are not fruits of faith; because the same spiritual union is still wanting, which makes them such. I conceive, therefore, that preventing and assisting grace must always go before and accompany human endeavours, to make them spiritual, pleasing, and acceptable to God in Christ; and that they must always be interposed by the mercy of God, to give that spiritual increase" without which nothing is strong, nothing is holy;" that," without this grace of God by Christ preventing us, we can have no good will, and working with us when we have that good will," we can have no good affections, and bring forth no good* fruit; and that the implanting of this spiritual increase is the ordinary operation of the Holy Ghost upon our souls (on meeting with assent to the truth), which changes the assent of reason

"Good," in Scriptural language, means the same as "heavenly" and "spiritual," and refers to God: it is opposed to evil, corrupt, sensual, worldly, carnal. In this sense, nothing is good but what comes from God and belongs to him; but what is "of him, and through him, and to him; to whom be the glory" of it "for ever."

into spiritual consent; makes it an actuating spiritual principle; unites us with Christ, and brings us under the guidance of the Spirit.

Hence I would define faith to be spiritual consent to Gospel truth, of heavenly growth and incorruptible seed, which necessarily engages all the faculties of the soul in its service: and I would leave bare human assent, or whatever falls short of this consent, as of earthly growth and corruptible seed, which can neither produce good fruit, nor lay up treasure in heaven. This broad line of demarcation appears to me to be laid down by St. Paul: "Whatsoever is not of faith is sin." I am, yours, &c.

E. R.

Tothe Editorofthe Christian Observer,

YOUR Correspondent, in his highly interesting account of the French Protestant Church, in speaking of Mr. Scott's Commentary, has these words; "By his sober and devout criticism." Now, that Mr. Scott's criticisms and observations are always "devout," no one will dispute; but that they are always "sober," may well be questioned, even by his warmest admirers. One instance to the contrary just occurs to me, which I think it may not be unimportant to point out, in order to guard the reader against a system of Scriptural interpretation, from the effects of which even Mr. Scott is not always free, but which in less cautious hands has been carried to a most injurious excess, reducing the inspired and infallible page to a text-book for far-fetched analogies, and the exercise of fanciful ingenuity. I would ask, then, is it "sober," or judicious, or what was to have been expected from such a man as Mr. Scott, to bring forward

Samson as a type of Christ? Without, however, entering upon the subject of types in general, or of this strangely supposed type in particular, I shall content myself with giving your readers the following extract on this very point from a contemporary commentator,-Dr. Adam Clarke. It well merits serious attention, not only in reference to the alleged type immediately in question, but as bearing upon the general system of interpretation above alluded to, and which, I am persuaded, is equally at variance with sound scriptural explication, and the edification of the heart or mind of the Christian. It is very rarely indeed that we are warranted in discovering types or analogies, except where the sacred text itself points them out.

"A parallel," says Dr. Clarke, "has been often drawn between Samson and our blessed Lord, of whom he has been supposed to be a most illustrious type. By a fruitful imagination, and the torture of words and facts, we may force resemblances every where; but that not one will naturally result from a cool comparison between Jesus Christ and Samson, is most demonstrable. A more exceptionable character is not to be found in the sacred oracles. It is no small dishonour to Christ to be thus compared. There is no resemblance in the qualities of Samson's mind, there is none in his moral conduct, that can entitle him even to the most distant comparison with the chaste, holy, benevolent, and immaculate Jesus. That man dishonours the law of unchangeable righteousness, who endeavours to` make Samson a type of any thing or person that can be called holy,' just, and pure."

THEOGNIS,

[ocr errors]

MISCELLANEOUS.

For the Christian Observer.

THE claims of the inhabitants of the enormous empire of China, and of the nations of Corea, Japan, the Loo-Choo Islands, and CochinChina, where the Chinese language is familiar, to the sympathies and benevolent efforts of Christians for their spiritual welfare, are of such vast magnitude, that it is most important that the British public in general, and especially the friends of religious missions, should become much better acquainted, than they at present are, with the actual circumstances of that large proportion-some writers say, one fourth! -of the human race. The difficulties of the language, and the still greater difficulties of access to the people, have doubtless been serious impediments in the way; but a still greater obstacle, perhaps, has been the ignorance or indifference of Christians to the unparelleled magnitude of the object. It is trusted, however, that the exertions which are now in progress for removing this ignorance and indifference, especially the indefatigable labours of Dr. Morrison, will before long produce a most decided and powerful effect. With a view to assist this great object, the following Memoranda of Chinese Literature, taken from Dr. Morrison's elaborate researches, will, it is hoped, be found interesting and useful; and may be followed up, in a future communication, by some additional details.

R. S.

Knotted cords were, it is said, originally used in China to signify the intentions of rulers, and to be in some degree the signs of ideas. The next step towards improvement was made by Tsang-hee, who is represented with four eyes, and who lived, they say, about 2600 years be

fore Christ. He, observing the appearance of a certain constellation, the veins on the shell of a tortoise, and the print of a horse's foot, first conceived the idea of forming letters. Bamboos pared thin were first used to write upon; cloth, or silk, was next employed: and about the first century of our era paper was invented. The original pencil was the point of a stick, which was dipped in a liquid ink: hair pencils existed so early as 300 years B. C. About A. D. 600, solid squares of. ink were invented; and during the tenth century the art of taking off on paper an impression from an engraving, was discovered; and hence the Chinese wooden stereotype printing arose.

The following is a classification of the various branches of Chinese literature.

I. The literature of China consists, first, of the writings or compilations of the moral philosophers of the age of Confucius (B. C. 500); with notes, and paraphrases, and controversies on the original text. The text of the Woo-king, which name denotes Five Sacred Books; and of the Sze shoo, or Four Books, which were compiled by four of the disciples of Confucius, and from which circumstance the books receive their title; contain the doctrines and precepts which their master, Confucius, approved and communicated to them. respect of external form, the Five Books (Woo-king) of the Chinese, correspond to the Pentateuch of Moses; and the Four Books (Sze shoo), in respect of being a record of the sayings of a master, compiled by four disciples, have a slight resemblance to the four Gospels. But the contents-how dif ferent! With the exception of a few passages in the most ancient part of the Woo-king, which retain

In

seemingly something of the knowledge which Noah must have communicated to his children, the rest appears a godless system of personal, domestic, and political moralities, drawn only from the pride of the human heart, or the love of fame, or present expediency. The sanctions of the Eternal and Almighty God, arrayed with every natural and moral perfection, wise and good, and just and merciful; and the fears and the hopes of immortality; and the grace of a Saviour; are wholly wanting in these ancient Chinese works.

II. In the more serious parts of the Chinese literature may next be placed, Histories of China, and of its domestic and foreign wars; especially with the Huns and the Tartars; which are voluminous, and are generally written in a grave style, interspersed with remarks on the persons and occurrences which pass in review; and occasionally an attempt is made to trace effects to the causes supposed to operate in the dual system of the universe, which they have gratuitously assumed as true; and by which system of materialism they imagine both the physical and moral world are influenced.

The Chinese historians place their deluge about 2200 years B. C., and carry back their antediluvian traditions concerning their great ancestor Fuh-he (Fo-hi), and Neu-wo, who melted stones, and repaired the heavens, to about the year 3200 B. C. Whether Neu-wo was a man or woman, they know not; for they say, that, although the character woman enters into the name, there were not at that time any letters, and therefore the character now used proves nothing. Indeed, in the time of Confucius the leaves of Chinese books were still rude slips of board, having equally rude symbols marked with red ochre. Choofoo-tsze, and other Chinese historians, have not much confidence in the records of those remote times; and consider all legends beyond that

period as undoubtedly fabulous. There may be some truth in the traditions of great events, and the existence of famous persons, anterior to the age of Confucius; but certainly not much dependence can be placed on particular dates, or minute circumstances, which, as Choo-footsze says, subsequent historians have "pushed up" to that period, for the sake of embellishment.

III. Historical novels constitute a favourite department of Chinese reading: other novels delineate the characters and manners of persons in private and domestic life; which species of writing was originated by a desire of one of their monarchs, who could not mix with the people, to have their characters drawn, and their conversation and pursuits exemplified, for his own use. Some of these compositions describe the vicious and profligate part of mankind, in a manner that is offensive to decency: hence there are fathers in China who disallow all novelreading; and the licentious novels are prohibited by law; but, like the laws against gaming, and opium smoking, this law is very laxly executed; and is not violated more by any class of the community than by magistrates, government-clerks, and police-runners. Very few of the Chinese novels are of the romance kind.

IV. The press of China produces also dramatic works; which, like the novels, are generally published under fictitious names. Neither the one nor the other is considered a respectable department of literature.

V. The poetry of China consists chiefly in short compositions, expressing the tender or mournful feelings of the human heart; or descriptive of rural scenery. Of that poetry which is set to music, their dramatic compositions contain a considerable portion; and their popular songs come under the same class. The candidates for government offices are examined in the composition of verses; which

« PreviousContinue »