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which overspread the kingdom after the Restoration; for it must be remembered that there is an intimate connexion between the perception and relish of truth and a right disposition of mind; that they have a reciprocal influence on each other, and that the mystery of faith can only be placed with safety in a pure conscience. When lewdness, profaneness, and indecency reigned without control, and were practised without a blush, nothing, we may be certain, could be more repugnant to the prevailing taste, than the unadulterated word of God. There arose also, at this time, a set of divines, who partly in compliance with the popular humor, partly to keep at a distance from the Puritans, and partly to gain the infidels, who then began to make their appearance, introduced a new sort of preaching, in which the doctrines of the reformation as they are usually styled, were supplanted by copious and elaborate disquisitions on points of morality. Their fame and ability emboldend their successors to improve upon their patterns, by consigning the articles of the church to a still more perfect oblivion, by losing sight still more entirely of the peculiarities of the gospel, guarding more anxiously against every sentiment or expression that could agitate or alarm, and by shortening the length, and adding as much as possible to the dryness of their moral lucubrations. From that time, the idea commonly entertained in England of a perfect sermon, was that of a discourse upon some moral topic, clear, correct, and argumentative, in the delivery of which the preacher must be free from all suspicion of being moved himself, or of intending to produce emotions in his hearers; in a word, as remote as possible from such a method of reasoning on righteousness, temperance, and judgement, as should make a Felix tremble. This idea was very successfully realized, this singular model of pulpit eloquence carried to the utmost perfection; so that while the bar, the parliament, and the theatre, frequently agitated and inflamed their respective auditories, the church was the only place, where the most feverish sensibility was sure of being laid to rest. This inimitable apathy in the mode of imparting religious instruction, combined with the utter neglect of whatever is most touching or alarming in the discoveries of the gospel, produced their natural effect of extinguishing devotion in the Established Church, and of leaving it to be possessed by the Dissenters; of whom it was considered as the distinguishing badge, and from that circumstance derived an additional degree unpopularity. From these causes, the people gradually became utterly alienated from the articles of the church, eternal concerns dropped out of the mind, and what remained of religion was confined to an attention to a few forms and ceremonies. If any exception can be made to the justice of these observations, it respects the doctrines of the Trinity and the

Atonement, which were often defended with ability, though in a dry and scholastic manner, and the discussion of which served to mark the return of the principal festivals of the church; while other points not less important, such as the corruption of human nature, the necessity of the new birth, and justification by faith, were either abandoned to oblivion, or held up to ridicule and contempt. The consequence was, that the creed established by law had no sort of influence in forming the sentiments of the people, the pulpit completely vanquished the desk, piety and puritanism were confounded in one common reproach, an almost pagan darkness in the concerns of salvation prevailed, and the English became the most irreligious people upon earth.

Such was the situation of things, when Whitefield and Wesley made their appearance; who, whatever failings the severest criticism can discover in their character, will be hailed by posterity as the second reformers of England. Nothing was farther from the views of these excellent men, than to innovate in the established religion of their country; their sole aim was to recall the people to the good old way, and to imprint the doctrine of the articles and homilies on the spirits of men. But this doctrine had been confined so long to a dead letter, and so completely obliterated from the mind by contrary instruction, that the attempt to revive it met with all the opposition which innovation is sure to encounter, in addition to what naturally results from the nature of the doctrine itself, which has to contend with the whole force of human corruption. The revival of the old, appeared like the introduction of a new religion; and the hostility it excited was less sanguinary, but scarcely less virulent, than that which signalized the first publication of Christianity. The gospel of Christ, or that system of truth which was laid as the foundation of the reformation, has since made rapid advances, and in every step of its progress has sustained the most furious assault. Great Britain exhibits the singular spectacle of two parties contending, not whether Christianity shall be received or rejected, but whether it shall be allowed to retain any thing spiritual; not whether the articles and homilies shall be repealed, but whether they shall be laid as the basis of public instruction. Infidelity being too much discredited by the atrocities in France to hope for public countenance, the enemies of religion, instead of attacking the outworks of Christianity, are obliged to content themselves with vilifying and misrepresenting its distinguishing doctrines. They are willing to retain the Christian religion, providing it continue inefficient; and are wont to boast of their attachment to the established church, when it is manifest there is little in it they admire except its splendor and its emoluments. The clerical order, we are sorry to say,

first set the example; and, since evangelical principles have been more widely diffused, have generally appeared in the foremost ranks of opposition. This is nothing more than might be naturally looked for. With all the respect we feel for the clergy, on account of their learning and talents, it is impossible not to know that many of them are mere men of the world, who have consequently the same objections to the gospel as others, together with some peculiar to themselves. As the very attempt of reviving doctrines which have been obliterated through their neglect implies a tacit censure of their measures, so, wherever that attempt succeeds, it diminishes the weight of their ecclesiastical character. Deserted by the people, and eclipsed in the public esteem by many much their inferiors in literary attainments, they feel indignant; and if, as we will suppose, they sometimes suspect their being neglected has arisen from their inattention to important truths and indispensable duties, this increases their uneasiness, which, if it fails to reform, will inevitably exasperate them still more against those who are the innocent occasions of it. It is but fair to acknowledge, that in conducting the controversy they have generally kept within decent bounds, have often reasoned where others have railed, and have usually abstained from topics hackneyed by infidels and scoffers. But they cannot be vindicated from the charge, of having, by a formal opposition to the gospel, inflamed the irreligious prejudices of the age, obstructed the work they were appointed to promote, and emboldened others, who had none of their scruples or restraints, to outrage piety itself. The dragon has cast from his mouth such a flood of heresy and mischief, that Egypt, in the worst of her plagues, was not covered with more loathsome abominations. Creatures, which we did not suspect to have existed, have come forth from their retreats, some soaring into the regions of impiety on vigorous pinions, others crawling on the earth with a slow and sluggish motion, only to be tracked through the filthy slime of their impurities. We have seen writers of every order, from the Polyphemuses of the North, to the contemptible dwarfs of the Critical Review; men of every party, infidels, churchmen, and dissenters, a motley crew, who have not one thing in common, except their antipathy to religion,-join hands and heart on this occasion; a deadly taint of impiety has blended them in one mass, as things, the most discordant while they are living substances will do perfectly well to putrefy together.

We are not at all alarmed at this extensive combination; we doubt not of its producing the most happy effects. It has arisen from the alarm the great enemy has felt at the extension of the gospel; and, by drawing the attention of the world more powerfully to it, will ultimately aid the cause it is intended to subvert.

The public will not long be at a loss to determine where the truth lies, when they see, in one party, a visible fear of God, a constant appeal to his oracles, a solicitude to promote the salvation of mankind; in the other, an indecent levity, an unbridled insolence, an unblushing falsehood, a hard unfeeling pride, a readiness to adopt any principles and assume any mask that will answer their purpose, together with a manifest aim to render the Scriptures of no authority, and religion of no effect.


Having so often alluded to the evangelical clergy,' we shall close this division of our remarks, with exhibiting a slight outline of the doctrine by which the clergy of this class are distinguished. The term evangelical was first given them, simply on account of their preaching the gospel; or, in other words, their exhibiting with clearness and precision the peculiar truths of Christianity. In every system there are some principles which serve to identify it, and in which its distinguishing essence consists. In the system of Christianity, the rules of moral duty are not entitled to be considered in this light, partly because they are not peculiar to it, and partly because they are retained by professed infidels, who avow without scruple their admiration of the morality of the gospel. We must look then elsewhere, for the distinguishing character of Christianity. It must be sought for in its doctrines, and, (as its professed design is to conduct men to eternal happiness,) in those doctrines which relate to the way of salvation, or the method of a sinner's reconciliation with God. There are some, we are aware, who would reduce the whole faith of a Christian to a belief of the Messiahship of Christ, without reflecting that, until we have fixed some specific ideas to the term Messiah, the proposition which affirms him to be such contains no information. The most discordant apprehensions are entertained by persons who equally profess that belief; some affirming him to be a mere man, others a being of the angelic order, and a third party, essentially partaker of the divine nature. The first of these look upon his sufferings as merely exemplary; the last, as propitiatory and vicarious. It must be evident then, from these views being at the utmost distance from each other, that the proposition that Christ is the Messiah conveys little information, while the import of its principal term is left vague and undetermined. The Socinian and Trinitarian, notwithstanding their verbal agreement, having a different object of worship, and a different ground of confidence, must be allowed to be of different religions. It requires but a very cursory perusal of the Articles of the Established Church, to determine to which of these systems they lend their support; or to perceive that the deity of Christ, the doctrine of atonement for sin, the guilt and apostasy of man, and the necessity of the agen

cy of the Spirit to restore the divine image, are asserted by them in terms the most clear and unequivocal. This question stands quite independent of the Calvinistic controversy. Are the clergy, styled evangelical, to be blamed for preaching these doctrines? Before this can be allowed, the Articles must be cancelled by the same authority by which they were established; or it must be shewn how it consists with integrity, to gain an introduction to the church, by signifying an unfeigned assent and consent to certain articles of religion, with the intention of immediately banishing them from notice. The clamor against the clergy in question, cannot, without an utter contempt of decency, be excited by the mere fact of their being known to hold and inculcate these doctrines; but by the manner of teaching them, or the exclusive attention they are supposed to pay them to the neglect of other parts of the system. The measure of zeal they display for them, they conceive to be justified, as well by a view of the actual state of human nature, as by the express declaration of the inspired oracles. Conceiving, with the compilers of the articles, that the state of man is that of a fallen and apostate creature, they justly conclude that a mere code of morals is inadequate to his relief; that having lost the favor of God by his transgression, he requires not merely to be instructed in the rules of duty, but in the method of regaining the happiness he has forfeited; that the pardon of sin, or some compensation to divine justice for the injury he has done to the majesty of the Supreme Lawgiver, are the objects which ought, in the first place, to occupy his attention. An acquaintance with the rules of duty may be sufficient to teach an innocent creature how to secure the felicity he possesses, but can afford no relief to a guilty conscience, nor instruct the sinner how to recover the happiness he has lost. Let it be remembered, that Christianity is essentially a restorative dispensation; it bears a continual respect to a state from which man is fallen, and is a provision for repairing that ruin which the introduction of moral evil has brought upon him. Exposed to the displeasure of God and the curse of his law, he stands in need of a Redeemer; disordered in his powers, and criminally averse to his duty, he equally needs a Sanctifier. As adapted to such a situation, much of the New Testament is employed in displaying the character and unfolding the offices of both, with a view of engaging him to embrace that scheme of mercy, which the divine benignity has thought fit to exhibit in the gospel. The intention of St. John, in composing the evangelical history, coincides with the entire purpose and scope of revelation; "These things are written,' said he that ye may believe that Jesus is the Christ, and that, believing, ye might have life through his name.' Whoever considers that, upon every hypothesis ex

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