under the very altar of the Eternal, to behold the souls of them that were slain for the word of God, and for the testimony which they held. This idea of intermediate and perfect enjoyment of God after death, has smoothed the road of human life to millions of his saints-has thrown the beams of joy over the agonies of death; and will soothe and gladden millions more, until the trumpet shall announce that glorious morn-when the mysteries of the invisible world shall be unfolded-when death shall be swallowed up of life, and time be lost in eternity.

REVIEW.

The Doctrine of Election illustrated and established, in a Sermon, preached on the evening of the second Lord's day in December, 1816, by GARDINER SPRING, A. M. Pastor of the Brick Presbyterian Church, in the City of New-York. 8vo. pp. 43. New-York. E. B. Gould. 1817.

UNDER this title the Author introduces, to the consideration of the public, a great variety of the most important theological questions, and pronounces his decision upon them within the limits of little more than two and a half sheets of paper, not very closely printed. It would be unjust to expect from the preacher, within so small a compass, either a display of minute reasonings, or a comprehensive discussion of his doctrines: we have a right to look for no more than a fair exhibition of his subject; scriptural truths stated with precision; a correct arrangement of his ideas; and a style of composition pure, perspicuous, and persuasive. With less than this we will not be satisfied, from any writer who ventures before the public, for their religious instruction, in our good city of New-York.

The title which Mr. Spring has chosen for his Sermon, although rather vague, may be excused, upon the principle that brevity should be studied in the selection of names; but -we cannot, so readily, suggest an apology for the preacher's

omitting to explain, in his Introduction, or to announce, in his arrangement of the parts of his Discourse, what kind of an election he designed to illustrate and establish. The impropriety of leaving us to learn, incidentally, from the progress of his discourse, what was the preacher's object, is in this case the more obvious, because no Christian sect, of whom we have ever heard, deny every kind of election taught in the word of God. They all admit, that the Scriptures declare some kind of an election to future happiness. They all teach, that God has elected some persons to special offices and enjoyments. They all teach, that certain communities, such as the Jews, and the Christian Church, were elected to particular privileges; and by far the greater part of professed Christians inculcate the doctrine of an election of sinners to happiness and glory, either conditionally or otherwise. Discrimination is necessary upon the part of a preacher who "divides aright the word of truth;" and it would not have been dishonourable to Mr. Spring, had he early and unequivocally avowed himself the defender of the doctrine, that God had absolutely, and from eternity, selected a certain number of fallen sinners to everlasting life in Jesus Christ our Lord.

If it was necessary, at all, to preach and to publish such a Sermon for the purpose of illustrating and establishing "the doctrine of election," it was as necessary to declare explicitly from the commencement what is that election: but strange as it may appear, it is not until we arrive at page 33 of this pamphlet of 43 pages, that we are favoured with Mr. Spring's definition of the doctrine of election; for, of election itself, we have no definition whatever in any page of the pamphlet. It is after employing Head I. of the Sermon, consisting of two parts, one of five, and the other of seven particulars, in explaining his doctrine of election; and Head II. in proving its truth, that we find, subsequently to No. 9. of Head III. the following assertions, concerning the doctrine of election.

'It is one of the plainest doctrines in all the Bible; it is simply God's determining to save whom he will, and making his own VOL. I....No. 1.

3

choice from among this lost world, according to his sovereign pleasure.'

We were happy at finding this definition, however late it occurs, because it conveys an unquestionable truth; and we shall always rejoice in the doctrine of electing love. The definition, it is true, affords not the best specimen of distinctness in conception or precision in expression; for it is both deficient and redundant; it is deficient, inasmuch as it does not include the idea that election is from eternity, and unconditional of good works; and it is redundant, because the second member is a repetition of the same thought expressed in the first. Mr. Spring is, indeed, a writer whom we by no means charge with close approximation to metaphysical accuracy.

We offer these remarks, upon a comparison of the discourse with its title, certainly with no intention to call in question the soundness of the author's judgment; but for the purpose of paying our respects to him for his ingenious management of means to the end in view, while violating the obvious rules of sermonizing. It is always good policy, in arguing a question in dispute, so to connect the sentiment denied, with an acknowledged truth, as to render it difficult for an opponent to separate them and it does appear to us, that Mr. Spring constructed and published this Sermon, not merely to illustrate and prove even his own doctrine of election; but chiefly, with design to exhibit, in connexion with it, certain opinions upon various other topics of Christian Theology, which are at present subjects of controversy among those who agree in receiving the doctrine of the predestination of a certain number of the fallen race of man to eternal glory. It is a fact, that such topics are introduced in this connexion; and we would not so far impeach the talents of the author for practical skill, as to ascribe the

introduction more to accident than design.

In reviewing this Discourse, therefore, we are constrained to advert more to those other subjects, than to that which is announced in the title-page. Let not our intention be misunderstood. It is not to profound thought; it is not to a brilliant imagination; it is not to scientific accuracy; it is not to co

piousness or fluency of language, displayed in the composition of a sermon, that we offer any objection. If it were, we would not apply the objection here. It is not to that extent of research, or that comprehension of intellect, which can furnish an abundance of ideas, and bring a variety of lights to bear strongly upon one point, that we object in the pulpit orator on the contrary, we admire and commend that eloquence, which, with a commanding influence, lays the universe under contribution for the elucidation of divine truth. We have no reason to complain of any thing of this kind in the Sermon under review. It is not a whole body, with many members joined together, and compacted by that which every joint supplieth; but (with the exception of the second head) a series of little distinct essays, the principal use of which is to serve as a record of the opinions of the preacher upon different important articles of faith. Had those opinions been correct, and expressed with precision and elegance, it would be some compensation for obtruding them unnecessarily in this place; but this is very far from being always the case. The opinions of the writer, although pronounced in a tone of high decision, are generally crudely expressed, are some of them erroneous, and are sometimes inconsistent one with another.

In proof of these remarks, we quote some passages from the Sermon before us.

1. We will give a specimen of what we consider contradictóry opinions. "It is a question of great importance in divinity, whether electing love provides the atonement of Jesus Christ as one of the means of salvation, or proceeds itself upon the footing of such atonement having been otherwise provided for all mankind. Some Divines maintain that election precedes atonement; while others teach that, in the counsel of God, atonement precedes election."

This is too interesting a question not to occur to a preacher who undertakes to explain the doctrine of election in its connexion with other doctrines. Knowing, as we do, that the different opinions are not only inconsistent the one with the other, but are important parts of two entirely distinct systems

of Theology, we were peculiarly anxious to find on which side of the question the reverend author of the Sermon before us had taken his stand. We find, however, Mr. Spring on both sides—Yes, on both sides of the same question. He does not pass by the question without notice; although for such a course of conduct, consistency might have furnished an apology; but he boldly takes his stand, first, on the one side, and then, on the opposite. It was necessary that he should do so. He had business on both sides, or he would not certainly be found there. For, in affirming universal atonement, he could not consistently ascribe it to particular election; and again, he could not recommend the doctrine of election to our love, without referring to it the atonement made for our sins. It was not without necessity therefore, Mr. Spring took, at different times, opposite sides of this question.

First. He represents election as a choice of sinners, for whom atonement has been made, presupposing as much the atonement of Christ, as the fall of man.

'God has provided a full and complete atonement for all their sins. The atonement was made, not for the elect or non-elect, as such, but all men as sinners-some he saves. There is a part he rescues from themselves and from perdition. This number is definite. This sovereign and eternal purpose was formed in view of the atonement. In view of mankind as already plunged in guilt and ruin, and of Christ, as making an adequate atonement, God chose them to salvation.' pp. 10-13.

Second. On the contrary, Mr. Spring teaches with equal decisiveness, that election precedes atonement; and provides not only the atonement, but also him who made it, together with all other mercies and blessings. He describes election as

That eternal purpose to which must be traced the gift of a Saviour-the offer of mercy. No, not a drop of mercy would have ever fallen upon our desolate world, but for electing love-that we enjoy a day of grace, and the means of salvation, is owing to God's eternal purpose to rescue from perdition a part of our fallen race. It is against this glorious truth (election) that gives ministers all their encouragement to preach, Christians all their encouragement to pray, and sinners all their encouragement to repent and