still we shall avoid entering into any disquisition about the nature of will, volition, agency, liberty, efficiency, &c. But any person who reads his Bible attentively, will perceive, that by the will of God, is frequently meant, an expression of the rectitude of his nature and perfections in the form of a law or a commandment, although not always accompanied with that divine efficiency which is necessarily operative of the effect, at least commensurate with the universality of the injunction. Thus in the exhibition of the moral law, God wills that all men should be perfect and righteous; that is, he has commanded them to be so.

But where shall we find such a man? He commanded our first parents to be so, and not eat the forbidden fruit; yet alas! they did eat it, and thus

"Brought death into the world with all its woes, And loss of Eden."

In like manner, God wills the salvation of all men, just as he wills the immediate repentance and sanctification of all men, and that all should come to the knowledge of the truth, even while they remain ignorant, ungodly, and to every good work reprobate. He wills all men to be perfect in this life. It is their duty.

"Be ye therefore perfect, even as your Father in heaven is perfect. He now wills, that is, commands, all men every where to repent and believe the gospel, that their sins may be blotted out. It may be proper here to state that the expression σου θελει πυντας ανθρωπος σωθηναι, may be rendered, who commandeth all men to be saved. The Greek verb 9λ is frequently used in this sense in the New Testament, for instance, Luke v. 10. John xxi. 21. Gal. vi. 13. 28; they constrain (command) you to be circumcised. This explanation offers no violence to the phraseology of even our own vernacular tongue, in which the will and the command of a superior

more

are often used synonymously. What is your will, sir? and what are your commands, sir? are of equivalent import. If this investigation be correct, God's willing that all men should be saved, no proves, that all men will be saved, than his willing that all men should immediately repent, proves that all will immediately repent; or than his willing, that is, commanding that our first parents should retain their original innocency, and not involve themselves and their posterity in misery, proves that our first parents really did continue in a state of primeval beatitude. Should it be argued here, that even the command presupposes the possibility of the thing commanded; we shall freely admit, God cannot command what in the nature of things is impossible, or what involves a contradiction. But with abstract possibilities or impossibilities, we have, at present, nothing to do. "Tis absolute truths, plain matters of fact, we are discussing. It is not whether there would be any absolute inconsistency in the nature of things that all created intelligences should be ultimately happy; but whether divine revelation furnishes us with any certain evidence that they shall be so. We deny that it does, and do maintain that the text under discus

sion furnishes any solid evidence

for such a conclusion.

The text from Matth. xxiii. 37. is wholly destitute even of the shadow of support to the doctrine we have been opposing, The passage is evidently figurative. Jerusalem is put for the inhabitants: and not all these, but the governors, civil and ecclesiastical, scribes and pharasees to whom our Lord's discourse throughout the whole context is directed; and who were distinguished for their zeal in killing the prophets, and stoning the messengers of God. These are manifestly distinguished from the ecclesiastical and political children-the mass of the people. It is not said, "How often would I have gathered you

and you would not," nor "I would have gathered Jerusalem and she would not," nor "I would have gathered thy children and they would not" but, "I would have gathered thy children and ye would not." Consequently it is nowhere affirmed in this passage, that the persons whom Christ would have gathered, were unwilling to be gathered. But granting the usually received extent of willingness, we consider it completely met and obviated in the preceding investigation.

III. The third portion of scripture, adduced in this controversy, is alleged to assert the universal restoration of the creature. Rom. viii. 19-24. "For the earnest expectation of the creature, waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also, shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain, together until now. And not only they, but

we ourselves also who have the first fruits of the Spirit, even we ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of our body." In this passage, there are two grand points of inquiry.

1st. What is meant by the creature?

2d. The attributes predicated of it. When the first of these points shall have been ascertained, the second will follow, almost as a matter of course.

We here remark, that if Edwards against Chauncey were in the hands of every person, who may likely read the Presbyterian Magazine, we should not say one word on this text, but simply recommend that work to their perusal. But, as we believe this is not the case, we shall present our own opinion, which ge

nerally coincides with that of the venerable president.

1st. In inquiring what may be the meaning of creature or creation, in this passage, it may not be improper to remark that the Greek word xtics, creature or creation, occurs four times in this place, and ought to have been uniformly rendered by the same English word; whether creature or creation, is, at present wholly immaterial. Let us endeavour, with all candour, to ascertain its meaning. It would be foreign to the present inquiry to enumerate the various interpretations which have been given to this little word. With its supposed bearing on universal salvation alone, we have to do. The manner in which it has been employed in support of that scheme, will be most fairly represented in the words of Dr. Chauncey, a redoubtable champion in that cause. The doctor asserts, "That the expressions, earnest expectation, groaning, travailing together in pain, are more naturally and obviously applicable to the rational, than the inanimate creation. That raca xTIOIS, the whole creation, is never used, (one disputed text only excepted, Col. i. 15) to signify more than the whole moral creation, or all mankind." That, "It would be highly incongruous to give this style [whole creation] to the inferior, or less valuable part, wholly leaving out the most excellent part, mankind.” Now, besides this passage under consideration, this phrase, Tara 271515, every creature, is used only four times in all the New Testament, viz. Mark xvi. 15. where it is said, "Go ye into all the world, and preach the gospel unto every creature." Here it is granted that mankind, and they exclusively, are intended. The other three passages are Col. i. 15. "The first born of every creature," verse 23. “The gospel which ye have heard which is preached to every creature which is under heaven." And 1 Pet. ii. 13.

"Submit yourselves to every ordinance of man, for the Lord's sake." We shall endeavour to make it appear, that in none of these three texts, does raca ticis signify rational beings exclusively; in one of them not at all; and in the other two, human beings, only as a very inconsiderable part of the whole.

In examining the first of these texts, viz. " the first born of every creature," it may be observed generally, that it can furnish no decisive evidence on the subject. The Unitarian may suppose that it contains decisive evidence of his adopted creed; while the Trinitarian understands it very differently; yet both may very consistently include the whole compages of the universe. The word πρωτοτοκος, rendered first born, may either mean, the HEIR of all things, or the

PRIME BEGETTER, or FIRST PRODUC

ER of all created nature. We shall dismiss this text as furnishing nothing decisive on either side of the question.

The next passage, Col. i. 23. "The gospel which was preached to every creature under heaven," can be very easily disposed of, as to any evidence it may be supposed to furnish to the opposite side of the question. It reads in the original, εν παση (η κτισει, in the whole creation; and ought unquestionably to have been so rendered. But if, as is contended, it designates a human being, then, literally the gospel was preached, in, or within every human body-in the inside of every man!

Only one place more remains, where the phrase is found, in all the New Testament. 2 Peter ii. 23. "Submit yourselves to every ordinance of man-παση ανθρωπινη, to every human creature." The question is, do these expressions signify all mankind? The man who believes that the scriptures enjoin him to submit to every ordinance, that is, literally to every individual of the human race, whether man, wo

man, or child; whether black or white; whether wise man or fool; and to himself also, making every one both the ruler and the ruled, at the same moment; we repeat, the man who can believe all this, is in a situation not very enviable. The hellebore of three Anticyras would be little enough for his own use! But it is plainly evident, that the apostle means human laws and constitutions, as far as they are predicated on the divine authority: and if human beings are all embraced in the expression, it can be such only as are vested with official and magistratical dignity. We have therefore made it appear that πατα κτισις does signify, sometimes more, sometimes less, than all mankind; and once, none of the human race at all.

Having thus examined the mean

ing of " every creature" in all the other places where it occurs, let us try to ascertain its import in Rom. viii. 23. &c. We have internal evidence in the passage itself, that it cannot mean the whole of the human race. All believers at least, or all who have the first fruits of the Spirit, are excluded. Verse 23, the apostle expressly declares, "Not only they (a rics) but we ourselves also, which have the first fruits of the Spirit; even we ourselves, groan within ourselves, &c." Whatever, therefore, the word "creature" may mean in this passage, we conceive we have shown that it furnishes not the slightest colour of evidence for the doctrine of universal salvation.

2d. We are under no obligation, in this inquiry, to show the meaning of the aσa 'n x71015, every creature, in this passage; or show its capability of possessing the attributes, and performing the functions, ascribed to it in the context. Yet, we cannot take leave of the subject, without observing that there is neither incongruity of properties, nor violence of metaphor, in confining it to the inanimate and brutal creation. We have then a noble, bold,

and lofty prosopopoeia, no where exceeded either in the sacred or profane records. The boldness of the figure can form no objection to its admissibility. For if earnest expectation, groaning, travailing together in pain, willingness or unwillingness, did necessarily "characterize the beings, to which they åre attributed in scripture, as rational, then all creation will become rational! Brutality and inanimation will be totally excluded from this mundane system! In the cxlviiith Psalm, all created nature, as well the animate and brutal, as the intelligent and rational, is commanded to praise Jehovah. Isaiah lv. 12. "The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." These surely are as bold metaphors, as earnest expectation, groaning, &c., ascribed to brutal or inanimate creatures. In a word, there is nothing said in this passage respecting the creature, which may not, by a very usual figure, be applied to the inanimate and irrational creation, subjected, not for any fault of its own, to the bondage of corruption, in ministering to the depraved lusts of man; and the brutal part, moreover, to pain, misery and death; agreeably to the sentence of Jehovah, "Cursed is the ground for thy sake." Neither does this longing for emancipation from bondage necessarily suppose the resurrection of the brutes to a state of animal sensibility, at the day of judgment, as some writers of respectable name have maintained. These abused and insulted creatures, may by personification be introduced, as longing earnestly for the deliverance which awaits them, at the general resurrection, at the manifestation of the liberty of the sons of God, although their portion may be eternal insensibility. There is nothing incongruous in the idea of longing for such a deliverance. How often do we find the person suffering the

racking pain of the gout, the stone, or any other acute, agonizing disease, longing for the moment when the prescribed opiate shall have lulled him to repose, and have locked up his senses in the complete insensibility of a profound sleep! We dare not positively affirm, that this is the meaning of the passage, since commentators of high respectability think otherwise. But we have no hesitation in declaring, that, in our opinion, there is nothing in this explanation, inconsistent with the general analogy of faith, or with the bold figurative phraseology employed by the apostle.

(To be continued.)

Keviews.

S. B. W.

V-398

The Mediatorial Reign of the Son of God; or, the absolute ability and willingness of Jesus Christ to save all mankind, demonstrated from the scriptures. In which work an attempt is made to rescue the gospel call from false philosophy. BY JAMES GRAY, D. D. Baltimore, 1821, pp. 448, 8vo.

We have paid such respect to the opinions of the author of this volume as to read the whole of it deliberately; and should have done it, had we not been honoured by his request, (p. 340,) that we would reciprocate his regard for our judg ment. Whatever may have been our expectations on the subject of his arguments, application of terms and sophisms, which certainly figure very conspicuously in ROMAN CAPITALS, in this work; we assuredly anticipated a display of fine writing, "a large portion of cheerfulness and good humour," and not a little "play of the imagination and feelings." p. 412. We find all these things, with such mock heroic tournaments against metaphysics and the philosophy of Christianity, and such serious assertion of several unscriptural theories as have

excited by turns, our amazement, laughter and sorrow. He comes

forth in the onset of his work, and appears at the close, as the "chevalier with his foot in the stirrup and his spear in the rest, ready to run a tilt," (p. 425,) at "philosophical speculation," "systematizers," "systemmongers," and every hydra head of metaphysics, whereever they may show themselves. Indeed he deals many mighty blows against the shadows of metaphysics, and a hundred spectres of his own conjuration; so that his whole frame must have been exhausted, and his arms dislocated for the want of some substantial resistance, at the edge of his long sword, long before the termination of this labour of "nine months." p. 5. He wishes his readers, however, to know, that his own weapons are philosophical, logical, metaphysical and scriptural, of the most refined temper, well furbished in the blade, but stained in the hilt, scabbard, and military ornaments, with the blood of many a victory. He tells us there were no more than three philosophers among the apostles; he represents them as few in the present day; treats them cavalierly at every turn; and yet intimates, repeatedly, that he is one who can wind his way through a very perplexed labyrinth of human theology, without dropping the thread of scriptural doctrine; cross a dark ocean, vexed with the storms of metaphysical speculation, aud strewed with the rocks of fanciful theories, (p. 160) and measure the dimensions, and ascertain the location of the "dark chaotic sphere, intended to be a world of rational theology." After all, having bespoken the special regard of young men, and dedicated his work to students of theology, he sarcastically remarks, "our youth are, in great numbers, turning philosophers and metaphysicians." p. 415. It is a fact, that many of our young men are learning to use definite and precise language, on dis

puted subjects, that they may avoid vain babblings; and discover no small proficiency in the philosophy and metaphysics of common sense. Had many older divines pursued the same plan, the greater part of the visible church would before this day, have become free from the false doctrines and janglings of science, falsely called science, which are the present pest of the Christian community.

It is laughable to witness how great effort our author employs to pour contempt upon logicians, while he professes to be a master of logic; on metaphysics, while he deals in scarcely any thing else; and on systematic divinity, while his volume presents some prominent parts of his own peculiar system; but our disposition to amuse ourselves must be restrained: we have more serious business on hand.

The author of the Mediatorial Reign," is an inventive genius; and we give him more credit for ingenuity, than patient research, even in the Bible. He thinks he has derived all his doctrines, inculcated in the present work, from the holy scriptures, and not from any human authority. We doubt not the sincerity of his convictions; and with a design to obtain some credit with him for our system, on the very score which entitles his own, in his opinion, to peculiar consideration, let it be known, that the writer of this review formed his scheme of doctrine from the scriptures alone, before he had ever read

ten pages in any human system of divinity. The only system which he has since thoroughly read, in any other book than the Bible, and of which he fully approves, is found in the Westminster Confession of Faith; so that he may claim some consideration with his friend of Baltimore, on the ground that his reading of systems has been very much circumscribed; and his satisfaction in them small. While his sentiments are denominated Cal