Pagina-afbeeldingen
PDF
ePub

first fruits of the Spirit, even we
ourselves groan within ourselves,
waiting for the adoption, to wit,
the redemption of our bodies."
The beginning of this verse, man-
ifestly, refers to those mentioned
in the preceding, denominated the
whole creation, or every creature.
The only distinction between
those, and these mentioned in the
verse before us, is, that the latter
have the first fruits of the Spirit.
The first fruits are esteemed the
best.
Hence God, under the
former dispensation, required, that
the first fruits should be consecra-
ted to him. The first fruits of the
Spirit evidently mean a more
gracious influence, or a larger
measure of it, than was bestowed
in ordinary cases. In this sense,
Paul, and other apostles and
teachers were favoured with the
first fruits at the Spirit; while a
smaller measure was granted to
christians in general. It is cer-
tainly more than iutimated in the
comparison, which Paul makes
between the creatures and himself
and others! that while the latter
had the first fruits-the former
had the fruits of the Spirit. And
this opinion is further confirmed,
when we find the apostles and
others, on whom the Spirit was
profusely shed, bearing a sympa-
thizing part with the creatures in
bemoaning the sin, vanity and
wretchedness, which prevailed.
Thus, the moral feelings and
character of the creature are,

precisely, the feelings and character of the christian.

3. The hope, or expectation of the creature, is the same, as the christian hope. Every creature is groaning and travailing in pain, on account of sin; but, at the same time, he earnestly expects and waits for deliverance. This is the case with christians. In view of this subject, Paul exclaims, "O wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord." In the context it is stated, "We are saved by hope; but hope that is seen is not hope; for what a man seeth why doth he yet hope for? But if we hope for that, we see not, then do we with patience wait for it." True believers have actually experienced a change in their moral temper-and they have the earnest of everlasting holiness and joy; but, so scanty is their measure of holy love, and so frequent its interruptions, that they rather live on hope than actual fruition. And not only is the hope of the creature, with respect to himself, identified with that of the christian; but it is also the same, with respect to Zion at large and the world of mankind. There is the same earnest expectation and patient waiting for the accomplishment of all God's gracious promises.

great

4. No promise has been made, or can be made to the christian,

more encouraging and animating, Squire, who addressed him as folthan is made to the creature. lows:

"Because, the creature itself "Well, neighbour, as you are shall be delivered from the bon- a man of considerable reading, I dage of corruption into the glori- presume you have read Irving's ous liberty of the children of God." Orations; and I want you to tell What can the creature desire? me why we have no such writers what can he have more? Will on these shores of the Atlantic ?— he be freed from the thraldom of Have you ever met with such a sin--the bondage of corruption-- master work in the new world? will he have the perfect, the glorious liberty of God's children? then he will be an heir of Godan heir with Christ-he will be glorified with that Saviour in whose cause he has suffered. Richer blessings are, surely, no where promised to the people of God, than those, which are here promised to the creature. they are, in fact, precisely the same blessings.

And

Is the creature introduced in connexion with christians, as being of the same fraternity--is the moral character, ascribed to the creature, the christian character-is he earnestly hoping for

same glorious things, for which christians hope, and has he the same exceeding great and precious promises, which christians have? Then, christians, and none but christians can be exegetical of the term creature, in this passage. OMICRON.

IRVING'S ORATIONS.

A plain Farmer was the other day met in a bar-room by a young

Farmer. True, I have given the Orations a reading, but have hardly been able to form an opinion of them. Nor can I give a satisfactory reason, perhaps, why we have not such writers among us. I have such an awkward faculty of putting ideas into language, or else have no ideas, that I should be a poor hand to criticise on such works.

Esquire. But do you not admire them? Has he not swept away all the technical language of theology, which so effectually hampers the pulpit orator, and placed the subject of theology before us in a most interesting dress; so that, however much complaint there has been about the opposition of sinners to preaching, no heart can now fail to admire and love what he proposes ?

F. I acknowledge that he is somewhat a singular genius; such as I should think would raise admiration in most audiences. But you must not expect that we farmers can be easily touched with what you might denominate the flowers of rhetoric. I once took some pleasure in passing through a flow.

E. A prophet I will never acknowledge you, nor a man of taste if you mean to insinuate that Irving is wanting in taste. Dear Sir, I think you must be mistaken in your views of the man. How did you acquire so strong preju dices against such a beautiful writer? Was it from his theology, his peculiar sentiments, or where is the cause of such an unfriendly judgment?

er garden; but as I advance in skil of the musician. No doubt, years, I find, that in my pursuit Mr. Irving has a zeal which is for real fruit, or valuable vegeta- laudable; and be cannot be accusbles, I tread flowers under my feet ed of inactivity in the pursuit of with indifference. Mr. Irving has his object. But, whatever may swept away some technical terms be his age, he must be a young from his theology, but bas intro- man. He has the judgment of an duced others from law, physic, as- ambitious youth, or I am much tronomy, botany, and the whole deceived; and will substantially field of science, to me hardly in- fail of his end, or I am no prophtelligible, though I always thought et. I had a pretty good idea of theological language as used in the scriptures and the writings of our best divines. But this champion affects to despise it all, and suggests to us that the reason why christianity has been received by so few, is that it has unfortunately been preserved in a dress too stiff and systematical, to please the better feelings of mankind. He declaims unsparingly against the whole company of divines, reformers, and pulpit orators which the world has produced; and gives us a hint that we may expect from his pen an entire reform. Now I have read his Orations, and his argument for the Judgment; and you ask me, if I do not admire them. I cannot tell. I seemed to admire something every page I read; but what it was I could scarcelv conceive. Nor could-I say which it was, admiration, astonishment, or contempt, or a compound, that I felt. I concluded finally that the "vox, et preterea nihil," was so wonderfully arranged, that my feelings had for their exciting cause, as our Doctor says, the

F. I acknowledge that my taste does not agree with Mr. Irving's and yours; but I am not conscious of any prejudices which were not excited by a patient reading of the work. As to his theology, I have less objection to the kind than the degree of it.I do not find much theology in the volume. After reading his Orations for the Oracles of God, I acknowledge that my feelings of their importance were increased. And the truth of a righteous judgment, I should have questioned, had my faith waited for the support which Mr. Irving proposed to afford. I do not say that he is not a good advocate.

but I cannot follow his argument. E. I perceive then that he is too deep for you. I was aware that you did not comprehend him. I think his arguments for the Judgment are excellence and conclusive.

F. In what does the excellence of an argument consist?

E. Why, sir, I think it consists in such inverted sentences as to confound an adversary; such thrilling language as to fill his blood with the cold chills of fear; and such impetuosity as to be irresistible. I admire to see an orator in a moment at his conclusion, and by such a masterly manoeuvering that no one can see how it is done; and then he sure that an opponent cannot refute him.

F. You must bear with a farm. er, if I make use of some common objects to illustrate my ideas. There is so much bowing and scraping to his auditors when he is about to introduce an idea, that I can think of nothing else for some time. After he has introduced himself and prepared the object of his message, he seems for some time to forget his errand or object, and spends a great deal of time in entertaining them with his own skill in rhetorical flashes and thunderings. In other words, when he commences an argument his illustrations are so diverting to the mind, that, instead of serv ing as intermediate links, chaining is the premises with the conclusion, they only serve to confuse the argument, and render the connexion between the premises and conclusion, a matter of uncertainty. You know too, that he has an air; an air so peculiar that we cannot keep it out of sight. I once heard it remarked, that "Whatever speaker gained the attention of his audience to himself, had some defect in manner." Irving has this defect, though I may nev er point it out. I think he would be a better reasoner and a better orator did he pay more respect to those things he affects to dread and despise for instance, if he intends an argument in favor of the Judgment; let him first gain a strong conception of its essential parts in his own mind; then clothe bis ideas in language appro

F. I now perceive why Mr. Ir. ving pleases you; it is because he chants you into an obsequious fondness for the man, and makes you forgetful of his subject, until he brings you to the conclusion; and then out of mere courtesy you are unwilling to wrest your self from it.

E. Do you then think there is a deficiency in his manner of reasoning?

F. Indeed I do.

E. Then you are ready, I conclude, to point out this deficiency and let us have your idea of an excellent argument. Now I expect to learn something; proceed

priate; even theological or tech. religion never was pleasing to the nical, rather than sacrifice per- unrenewed heart of man. spicuity and conclusiveness, to a fondness to please poetic ears. Esq. But one would think from your remarks that he entirely fails of his object.

F. No. He does not fail of his object; for he never seems to have the right object for any length of time. He is too enthusiastic to please. With him, all is lost if he does not succeed in pleasing He conveys the idea that christianity will please, when rightly addressed to the world. He is sanguine in this visionary sentiment. For this reason, his object almost always is to please. And he does not often fail perhaps of his object.

Esq. Very well, can a speaker expect to recommend religion by offending his auditors?

F. By no means. To offend is no better than to please. Neither is the proper object of the preacher; his object is to follow the directions of his Master. "Go teach all nations to observe whatsoever I have commanded you." Did any Apostle obey his Master in this commission, without carrying with him "the offence of the cross;" as offensive as " systematic forms of speech" are to Mr. Irving? Finally, was not our Lord a perfect example of his own blessed ministry? And did he ever please his hearers, except they had already become his disciples? The truth is, true

You may dress it as you will, and when you present it for the reception of a sinner, if he discovers its reality or true features, he wil! reject it. If you present it clothed in such human vestments, that he does not perceive what is presented, he may receive it; but on the first discovery that it makes the demands of religion, he will reject it.

Esq. But, Sir, you do not suppose that all means of commending the gospel are equally eligible. Will not such addresses as some of Mr. Irving's effectually enter the understanding, awaken the conscience and subdue the heart? F. They may reach the understanding and gain it, arouse the conscience and give it vigour, and may reach the heart, but will never subdue it. The heart is addressed by them; but it holds out in an obstinacy of pursuit, which means alone never overcome. Mr. Irving seems at times sensible of the inadequacy of means; but at others, he speaks as if the only reason why they are not always irresistible, is, that they are poor, indiscreet or ill adapted.

Esq. Well, I confess that I felt something of this discrepancy in his work; but you know there are some of the most elegant writers of the day who have advanced a similar idea. The illustrious Erskine has offered this as his

« VorigeDoorgaan »