adopts the former theory, and we apprehend that he extends the province of the will too far, and includes under it affections and feelings which are requisites or conditions of its exercise. We doubt too, whether, according to his own theory, sin be not as strictly constitutional, as according to that of his opponents. He makes sin, indeed, consist in acts of will; but he maintains, that we are so affected in our consitution at birth, by the sin of Adam, that these sinful acts of will certainly, and infallibly take place from the very beginning of moral agency, without the least mixture of virtuous acts; he maintains that we are so affected in our constitution, that we sin as soon as we can, and do nothing else; he pronounces our nature to be a certain, unfailing cause of sinful acts, and of these only; and if all this does not make sin constitutional, we know not the meaning of the

term.

6

Our author adduces four arguments in support of his position, that sin consists of acts of will in violation of known obligations. The first is drawn from the operation of conscience;' the second, from the universal sentiments of men;' the third, from 'the views of God, as expressed in his law, his judgments, and his direct testimony;' the fourth from the reasonableness of this view, and the absurdity of any other supposition." Under these heads may be found many just and useful views of the subject of moral agency.

He then proceeds to apply the subject in five remarks. 1st. 'We are taught by this view of sin not to confound sin itself with the ground of its certainty.' In other words, as sin consists in voluntary acts and in nothing else, he who performs these acts is sinful, be the causes which excite him to them ever so strong, certain, or unfailing. The cause has nothing to do with determining the moral nature of the act. We apprehend our readers will ask some proof of this position, before admitting it. 2d. There is not a sinful heart in any moral agent, distinct from his own sinful choices, determinations, or preferences.' The heart, according to our author, is the same thing with acts of will. We suspect this part of his intellectual philosophy. 3d. In the connexion of Adam with his posterity, no sin of his is reckoned theirs.' The author here refutes the idea of the imputation of Adam's sin to his posterity, a doctrine obviously repugnant to the view of sin here given. He maintains, however, that we suffer by our connexion with Adam; but we suffer, not by having the blame of his sin laid upon us, but by our coming into life, so affected in our very constitution, through his sin, as to render our own sin and total depravity certain and unfailing. Our readers will probably be unable to determine which of these

modes of being injured by Adam, is most just and kind, and may find it as hard to choose between them as between death by hanging or by the guillotine. 4th. The subject assists us in making a right explanation of original sin.' Here the author rejects the idea of any thing being sinful in the original nature of man, or previously to his actions. The nature of men, as it is affected by descent from Adam is the occasion, ground or cause of their sinning, and not itself any part of their sin.' It seems to us, that if sin be certainly, unfailingly, universally, and exclusively the effect or result of our nature or constitution, then sin may properly be called natural and our nature sinful, and the distinctions insisted on by our author are of no importance. 5th. Sinners should blame themselves only for sin and be required to break off from it immediately.'

We

We are not so unreasonable as to exact from an author, in the compass of two short sermons, a full developement of such a subject, or an anticipation of all the objections which may be made to his theory. We think the discourses before us able. approve highly of the desire of the author to reconcile his views with the character of God and the dictates of our moral nature. We think indeed that he has failed; and could we make a personification of his theory, and wholly separate it from the author, we might be tempted to apply to it the epithets impious, blasphemous,' and other courteous expressions from the vocabu lary of theological controversy. But we respect too much his head and heart to lavish on him sectarian invective. We heartily wish him perseverance and success in his attempt to learn the truth as it is in Jesus,' and to exhibit it in consistency with the plain dictates of our moral nature.

2. An Essay on the Lord's Supper, by F. W. P. Greenwood. Second Edition. Boston, Bowles and Dearborn. 1827. pp. 60.

THE demand for a new edition of this valuable treatise, augurs well of the good taste of our religious community. It is a proof, among others, that the public sentiment is in favor of fair, distinct, and intelligible expositions of doctrine and duty. If we read aright the signs of the times, men are growing weary of a religion without reason, and of the devotion which is founded upon terror and mystery. The progress may be slow, and occasionally impeded by accidental causes, but we believe it is as certain as the course of the sun. We are sure that the spirit which calls out practical pieces of the character of this treatise, will not be long in working its own way to the fountains of uncorrupted truth. We think, therefore, that Mr Greenwood has ren

dered an important service to the friends of rational religion, by giving them this tract in its present form. It is on a subject of peculiar interest to every Christian, but one upon which men have too often been content to feel, without understanding. There is scarcely a question upon which a clergyman, in the course of his parochial duties, is obliged to bestow more labor to efface the false impressions which have been left by an erroneous education, and by the unscriptural representations of an artificial theology. He is met at every step by objections, which proceed entirely from mistaken notions of the character of the ordinance, and we have deeply felt the need of a popular and practical work, giving a plain account of the design of the Lord's Supper, suited to be put into the hands of an intelligent inquirer after religious truth. The treatises of Bell and Kippis, are perhaps the best we have had. But Bell is scholastic and formal, and will hardly be read with interest by the majority of Christians. The sermon of Kippis is better adapted to the mass of readers; but his style is dry and prolix, and he by no means pretends to give the subject a complete discussion.

We do not think that Mr Greenwood's treatise quite supplies the deficiency, inasmuch as it seems to be written for the benefit of the more improved and reflecting classes of society, without sufficient reference to those who need to be instructed almost in the manner of direct personal conversation. With this exception, we venture to say that we have not yet met with any thing on the subject, which combines so much of what is useful and practical, and is so well adapted to impress upon the public mind, those sentiments which we desire to see universally diffused and adopted. It possesses one great merit,-which we regret to say is too rare in theological discussions of the present day,—that of constantly appealing for the truth of its statements to the authority of the original records in the New Testament.

Mr Greenwood conducts his arguments with entire freedom from technicality and mysticism, and gives us a fine specimen of the dignified and temperate, though earnest spirit, which should guide our reasonings on the sacred truths of religion. The thoughts are such as we should expect from a sensible man, who well understands his subject, and are expressed, we need not say to those who are acquainted with other productions of the same pen, in a style of beautiful simplicity and force.

The following description of the effects naturally produced by a solemn remembrance of our Lord, is as just and natural, as it is touching.

The bread which we eat, in partaking of his Supper, represents his body, which was broken on the cross; the wine which we drink, represents his blood, which was shed for the remission of sins. His death is thus forcibly

impressed on our minds; the affecting circumstances which accompanied it, are vividly painted to our imagination; the unfeeling, traitorous disciple, who came in the dead of night, at the head of a band of ruffians, to seize him in the garden of Gethsemane; the false, malicious, frivolous testimony, upon which he was condemned; the indignities, blows, and tortures, which were heaped on him in the palace of the high priest; the infuriate multitude, thirsting for his blood, and clamoring for his crucifixion, in the judgment hall of Pilate; the awful scene of that ignominious death; the innocent sufferer, stretched upon the cross, between two thieves; the soldiers and the crowd below him, for the forgiveness of whom, even at that hour, he prayed; the exclamation of bitterness which nature would extort from him; his burning thirst; his dying words; the darkness; the earthquake; the dead, who had long slept, coming forth from their open graves into the world of living men; all these circumstances and events, connected with the last moments of him whose death we commemorate, pass in sad procession before us.

'But we cannot reflect on these mournful scenes, without also reflecting that they took place to serve one great end, which is our salvation. We do not think of our Master's death, without also thinking of the purposes for which he died. In the natural course of human sympathy, we are strongly affected by a review of his sufferings; but this is not all, our hearts are still more deeply touched, when we consider that it was for our sakes he bore them. We hasten from the cross to the tomb; where we are told, by two angels of light, that our Lord is not there, but is RISEN! His ignominious crucifixion becomes closely united in our thoughts with his glorious resurrection; and our souls are lifted up to heaven, to which he has ascended, and the contemplation of God, to whose right hand he is exalted. The most lively gratitude is excited by the momentous and affecting truth, that Jesus labored thus incessantly, and suffered thus severely, to redeem us from the wretched slavery of sin, to lead us out from the thick shades of ignorance, and guide us to the path of safety and happiness; to furnish us with hopes and consolations, which should direct and animate our holy endeavours, support our fortitude in the trials of life, preserve us steadfast amid its changes, strengthen us under the burthen of its woes, heal our spirits when wounded, and our hearts when broken, wipe away our tears, hush our repinings, and lead us through all the vicissitudes of a fleeting world, to another and a brighter, which will never pass away.' pp. 36, 37.

We cannot conclude without earnestly recommending to those of our readers, who are kept back from the Lord's table by timid and groundless apprehensions, and indefinite scruples of conscience, the following forcible remarks on the proper qualifications of communicants.

From the account which has been given of the nature, design, and efficacy of the Lord's Supper, it will also be easy to determine the proper qualifications of communicants. And here is the advantage of adhering closely to the scriptural relation. The divisions of our subject depend mutually on each other, and every question arising from it, is settled at once by reference to the supreme authority. WE MUST NOT LEAVE THE BIBLE. This is an exhortation which I cannot too frequently repeat; for I am sure that the scriptures will lead us to simple and satisfactory results on this subject, and that it has been by wandering from their guidance, that men have plunged themselves into so many disputes, doubts, superstitions, follies, and fears. If then we find, from the words of our Saviour, that his design in establishing this rite, was to keep alive the memory of his death and resurrection, and thereby to increase our faith, to give animation to our hopes, and strength and activity to our good resolutions, then it is certain, that they who feel a reverence for his character, VOL. IV.NO. I. 11

a deep sense of the blessings, supports, assistances, and consolations, which he suffered and died to secure to sinful man, a cheerful disposition to receive him as their master, and an earnest desire to keep his precepts and obey his laws, are qualified to come to his table; are not only qualified, but invited, commanded, bound to come there. These conclusions are inevitable; there is no avoiding them; and he who professes to make the scriptures his rule of belief, must either admit them unreservedly, and conform his conduct to them, or suffer his conduct to contradict his convictions. I know that many people are deterred from approaching the communion by an idea that it demands a particular preparation, and imposes something like an ascetic rigor of manners and life. But there is not a word in the scriptures which countenances such an idea; there is not a word which implies that this rite is a seal of perfection, that it shuts and locks the door on the innocent gaieties and amusements of the world, or that it requires a way of life which is not equally required by all the motives and sanctions of religion. What can be more vain, indeed, than to talk of assuming new religious obligations?-a creature of God assuming new obligations! As if it were possible that any new obligations could be incurred by a mere assent of the individual; as if to have been formed and fashioned, nourished, supported, defended, enlightened, and blessed by a merciful Providence, were not a claim to the whole of our gratitude, service, and love. They who do not acknowledge this claim, cannot be addressed as Christians, and with such I have nothing to do; but to those who do acknowledge it, I would say, how can the nature of that claim be altered hereafter by a simple declaration of your own, by repeating a few words, or signing your name to a form of belief? Your present enjoyments are either innocent, or they are not; if they are, where do you learn that such enjoyments are forbidden? If they are not, where do you learn that you can pursue unlawful pleasure at any time, without manifesting ingratitude, and forfeiting the favor God?

'Nothing can be further from my intention, than to give an impression that the communion of the Supper is to be regarded as an indifferent, thoughtless celebration. After what I have said on the former divisions of the subject, as well as on this, it is unnecessary for me to assert, that I consider it as a solemnity of the most useful, serious, and affecting nature. But I also consider it as a means of promoting and confirming holiness, rather than as a necessary indication of extraordinary virtue, a token of monastic gloom and severity, and a terror to all the permitted delights and relaxations of existence.' pp. 39–41.

3. Principles of the Reformation. A Sermon preached November 16, 1826, at the Dedication of the House of Public Worship of the First Congregational Society in Salem. By Charles W. Upham, Associate Pastor. Salem, W. Palfray, 1826, 8vo. pp. 62.

THIS sermon is recommended by the peculiar interest of the occasion upon which it was delivered, and by its intrinsic excellence and happy adaptation to the occasion. We have read it with unmingled satisfaction, and wish the information it contains, and the opinions and the spirit it expresses, to be extensively known. There was great felicity in the choice of a text for the dedication of a house, upon the spot where the first house for christian worship was erected in Massachusetts, and where the first ordination in New England took place. Ezra, v. 11. We