CRITICAL NOTICES. The Old Orthodox Faith Superior to Modern Opinions; or Truth and Error surveyed in the Light of History and Fact. A short Treatise for the Times. By Rev. JOHN G. LORIMER, Glasgow, &c. We have not time or space left, in this number of our Review, to bestow upon this very excellent and well-timed Treatise that measure of attention which it deserves. We think it better, however, to notice it now, though briefly, than to postpone our notice. The substance, or we may say rather, the germ of this book, was delivered as a discourse before the Free Synod of Glasgow and Ayr. It was highly approved by the Synod, who united in requesting its publication; and, in consequence, its excellent author has extended it full two-thirds, and thrown it into the form of a Treatise. Its subject was suggested, by the present state of religious opinion, especially by the revival of Pelagian views, which are now inculcated by certain teachers with great zeal, and, it may be feared, not without too much success. We do not know indeed that they are countenanced by men of any formidable powers, or that they have obtained any very general acceptance among the people. The teachers seem to be young men of self-sufficient spirit, more prone to speculate on the doctrines of God's word, than meekly to receive its testimony; and their adherents belong chiefly to that class who are less discriminating than impressible, and ready to be carried away by every wind of doctrine. Still, their numbers are very considerable—their zeal also is great. Mr Lorimer mentions, in illustration of it, that within the last eight months, they have circulated five millions of printed pages in defending and diffusing their tenets. Besides, it must be admitted, that the views they hold are of a kind which gives them great advantage in controversy. They possess many plausibilities which commend them to the proud, and they are involved in subtleties through which it is easy to perplex and mislead the simple. It is not, therefore, unnecessary that the friends of truth come forward in its defence; and we rejoice to say, that not a few highly competent for the task have undertaken it. Candlish and Mr Gibson have dealt with the deeper theology of the question—the former as regards the extent of the provisions of the Covenant, as sealed in the blood of Christ; the latter, as regards the power, or the want of power, in degenerate man to appreciate and apply these provisions, except by the aid of the Spirit of Christ. Mr H. Bonar, in his "Letters on Truth and Error," has done invaluable service by popularizing the whole subject, and, in despite of all the subtleties attaching to the points in debate, presenting them in a form plain and intelligible to the most simple minds. Mr Lorimer, again, in this little work, takes ground of his own, which his tastes and studies peculiarly qualify him to occupy; illustrating the subject in the light of "History and Fact." In this, we are persuaded he has rendered a valuable service to the cause of truth. For our own part, indeed, we greatly prefer that all questions of doctrine should be decided by an appeal " to the law and to the testimony." This is in every way most legitimate and most satisfying. An appeal made, either to the abstract reasonableness, or to the moral ten Dr dencies or effect of doctrine, allows so much scope for all the diversities of our individual perceptions and feelings, as is but too likely to leave us under the undisturbed power of all our prepossessions, and only more conformed or more opposed, according to the previous state of our minds; still we fully appreciate the force of Mr Lorimer's remark, that the line of argument he has adopted has its attractions for many minds; it is fitted to repress precipitate judgment and secure calm deliberation, and that there is a real importance in giving to truth the advantage of variety in the mode in which it is presented. Though we cannot enter into detail, we cannot dismiss this valuable little volume without presenting our readers with a general view of its contents. The first chapter gives a statement of the difference between what our author calls "the old orthodox faith," and the modern opinions which stand opposed to it. Were we disposed to criticise, we might object to this phraseology of our friend. "The old orthodox faith," though a vox signata among theologians of the Reformation, by whom it is received as synonymous with the Calvinistic views of revealed truth, yet has diverse meanings in different latitudes, and in the minds of those whom our author would reclaim from error generally, is identified with the Established rather than with the Free. "Modern opinions," again, is an expression not less liable to objection. It is in the first place too vague and general; and next, what it does express seems to carry with it a concession to these opinions, as being new or original, to which, as Mr Lorimer well knows, they have no title. "These modern opinions" were reduced to a system by Pelagius in the beginning of the fifth century, and indeed we are willing to assign them an antiquity all but as old as the truth which they impugn. Pelagianism is the religion of unhumbled human nature, when it retains conscience enough to acknowledge God's moral government, and faith enough to assent to the outward evidence of his revealed Word. Cain we have been wont to look upon as the first Pelagian, of whose Pelagianism we read. He could serve God with his own, and he would do it,—and all men know with what acceptance; yet has he had as many followers in his creed and his confidence as there have been men who reject, whether in word or in spirit, the testimony of God, to the depravity and the helplessness of degenerate man. But the title is a small matter; or if there be any thing vague in its terms, nothing can be more succinct and luminous, than the statement of the question; and the following extract will put our readers in full possession of it : "Among professed Christians there have been two grand answers to the question proposed-nor, indeed, does the subject, strictly considered, admit of more. Any theory, apparently different, will, on examination, be found to be only a modification under new forms. "The first explanation is this-that all men are lost in consequence of sin-that the Lord Jesus Christ died as a Saviour for all men-that God foresaw from eternity who would prove believing and obedient-that, in consequence, he elected them to everlasting life-that in due time he sent them the gospel of his grace, and the influence of his Spirit, to enable them to receive it; the theory farther holds, that men might have successfully resisted the influences of the Spirit, had they so chosen; and that, even after sharing in them, there is no absolute certainty that they shall persevere in the faith and hope of the gospel to the end of lifethat this depends upon their own will; hence that, after being partakers of divine grace, they may perish for ever. "This answer to the question why some men are saved and not others, is the Arminian answer-the interpretation of the passages of Scripture referring to these points which it offers, is the Arminian interpretation; and, without prejudging the question, I apprehend that the characteristic or most striking feature in the theory is, that it honours the creature and magnifies man. Though man be acknowledged to be lost, yet it is in consequence of foreseen good qualities that he is chosen of God; and after this choice all depends on the strength and stability of his own will -except so far as he is aided by the Spirit of God, and that Spirit he may finally and successfully resist. "The semi-Pelagian theory of the present day comes, substantially, to the same conclusion-the depravity of man is fully admitted in words, and so is the election of God, only the election means the purpose to offer all men salvation. It is held, that Christ died for all men-that God has done all that he could for the salvation of every sinner-that the Holy Spirit plies all, (not specially and internally,) but externally, with means and motives-that men are so enabled, or are able themselves to believe, without anything farther; on the other hand, that they can successfully resist the Spirit-that very many do so, and justly perish in their sins. 66 Though the election of God be here admitted in words, it is plain that there is nothing of the reality, correctly so called--nothing distinguishing. It is also plain, that the special and appropriate work of the Spirit has no place in the theory; and that, though man be condemned as a notorious offender, he is yet not such a sinner but that he can believe the gospel, and submit to God of himself, without anything more of the Spirit than is common to him with those who perish. In such circumstances, man—the creature-is obviously magnified. This is the marked feature in the theory-the difference between the saved and the unsaved lies in something in the sinner. One sinner is more pliable-less resisting than another-hence he believes, and is saved. "The other theory-the second-takes higher ground. The explanation of the facts is to the following effect:-All men are completely lost by sin, and stand justly exposed, in consequence, to God's displeasure. In these circumstances, to show forth the sovereignty of His own grace, as well as other perfections, the Eternal Father, from everlasting, chose or elected multitudes of the fallen family of man to life. This he did without regard to the foreseen goodness or badness of their future conduct-not capriciously and without reasons, but for reasons-wiserighteous-gracious-in a word, adequate—though from us concealed. The theory farther holds, that the Redeemer died only for the chosen number, though all enjoy varied blessings in consequence of Christ's death-that God takes care all the chosen shall in due time hear the gospel, and be effectually persuaded to embrace it by his Spirit-some by gentler and more deliberate, others by more alarming and rapid means that these men are led forward in the way of holiness and comfort; and being chosen of God, persevere to the end, in spite of al opposition from without and from within. Such persons cannot fail of being brought to believe the gospel, and cannot fail to hold it in holy living to the end.” Pp. 4-6. The next section contains a sketch of the prevalence of Calvinistic views in the faith of Christian churches from the beginning. The narrative is written in Mr Lorimer's best style-distinct, and animated, and edifying. The thought suggested itself, as we read along, that possibly it may convey to the uninformed reader an impression of a more general unanimity throughout the church on this subject, than has in fact obtained in it. Pelagius was not the only Pelagian among the fathers, nor was Baxter the only one among the Puritans, who demurred to the creed of Calvin. Passing the third chapter, in which our author treats us to ample evidence that Calvinism has not escaped misrepresentation and abuse, we come to the arguments by which Mr Lorimer vindicates the superiority of this view of divine truth, to the opinions for which many are now ready to exchange it. In so many successive chapters, he argues for the old orthodox faith, from the following considerations,-the close coherence of parts-supplies answers to objections-is beset with fewest difficulties presents more sublime views of God-is supported by analogy -has strong support in the Scriptures-is favourable to morality-and is favourable to revivals of religion. Did our space allow, we should have some remarks to offer on these several topics, and on the order of their arrangement. According to our ideas, this last might have been different with some real advantage to the argument. There could have been no more appropriate sequel to what had preceded, and no such solid support to all which follows, as the testimony of Scripture to the system Mr Lorimer upholds. In the place in which it is introduced, he makes good his proposition, though we could have desired that it should have occupied a larger, as well as a more fundamental place in his treatise. The arrangement of the other parts is probably a matter of taste more than of logic, and therefore of comparatively minor importance, especially as almost each is in great measure independent of the rest, and all are ably discussed. It will be observed, too, that in not a few of his positions Mr Lorimer has quite left the ground of history, and has entered on the ground of abstract and moral argument, as in the chapters on the consistency of parts, fewest objections, best replies, sublimest views of God, &c. These we regard as containing many valuable views of truth, set forth with much ability. We are sure they are much fitted to confirm Calvinists in their faith, and to arm them with weapons both of defence and of attack against its opponents; and though afraid that, as an argument against Pelagians, it may be found weak for conviction, though not in itself, yet, as the apostle speaks, through the flesh," we trust, that He who has all hearts in his hand may see good to make use of it for the reclaiming of many who are in error. 66 We had marked some things for criticism, especially Mr Lorimer's sentiments, in chap. vii. on the number of the saved. We do not think Scripture affords positive warrant for these views. Calvin, both in his Institutes and in his Commentary, maintains a wise reserve upon them; and certainly they have no especial countenance from his system. We noticed a few slips of the pen or the press through haste, which it might be well to correct in a future edition, which we trust will ere long be called for—as, Fuller's "Gospel its own Witness" spoken of when Fuller's Gospel" Worthy of all Acceptation" must be intended, p. 113. But we forbear, and conclude with renewing our thanks to Mr Lorimer for his well-thought, well-reasoned, and well-written book, and our earnest wish that his labours may be largely encouraged and blessed. A Translation of the Book of Psalms, from the Original Hebrew, with Explanatory Notes. By WILLIAM FRENCH, D.D., Master of Jesus College, and Canon of Ely, and Rev. GEORGE SKINNER, M.A., late Fellow and Tutor of Jesus College. A new Edition, with Corrections and Additions. Printed at Cambridge University Press. Published by John W. Parker. London: 1842. The style of the printing in this work attracts attention the moment you open it. Every page is beautifully margined with red lines, within which the text of the Psalms is given. We were reminded at once of some of those beautiful editions of the Liturgy, that please the taste of the reader, whether or not his heart be the better for them. And that we were not wrong in fancying the authors fond of arraying their work in a dress that at least recalled the emblazoned pages of former days, may be confirmed by the following words in the' preface. After saying that in this edition there has been a careful recurrence to the language of the Liturgical as well as Authorised version, they add, "they cannot but remember that to the venerable Prayer-Book Version, although it be confessedly less literal and correct than that of the Bible, is to be almost wholly attributed the happy and extensive influence which the Psalms have ever exercised over the national literature, and the tone of religious feeling among the community!" (p. viii.) The notes are good for the most part; explanatory, not critical at all, but both short and few. Now and then you glean something valuable in the translation. Of this sort we may give as a specimen Psalm lxxxvii. : "His foundation is upon the holy mountains! More than all the dwellings of Jacob. O City of God! "I will record Rahab and Babylon Among those who acknowledge Thee: Behold, Philistia, and Tyre, and Ethiopia, "Yea, of Zion it is said, 'Diverse nations shall be born in her.' And He who establisheth her is the Most High.' Jehovah shall enrol them, when he numbereth his people, 'These shall be born there.' And they singing and dancing shall say, All the fountains of my delight are in Thee.' |