no choice, but either to accede to these consequences, or to give up the principles of their doctrine of Election, and with them also the doctrine of divine grace.

This shows us plainly at what point the controversy has for a long time stood, and how necessary it is, if we would attain to agreement of opinion on this subject, to fight it through yet once again. The case has been this: Calvin and his followers have brought the reproach of Pelagianism against the opposite party; and they in their turn have charged Calvin with those consequences which Dr. Bretschneider here alleges against this doctrine. The Lutheran theologians have endeavoured to parry this thrust, and by artificial formulas to repel the charge of Pelagianism, Synergism, and Semipelagianism, and to authorize their rejection of the Calvinistic theory by adopting the doctrine of the mere power of resistance. If now we might regard Dr. Bretschneider as the representative of this opinion, the matter would be already adjusted, on this side, without our help. And should any be unwilling to regard him in this light, and yet not be able to answer fully what is here said in illustration of his opinion, they must still concede that the mere power of resistance must inevitably lead us, either back to the Calvinistic theory, or forward to absolute Pelagianism; if indeed we will advance into the light of a clear insight, and not hide ourselves behind obscure formulas.

And on the other side, the case has been equally unsettled. The followers of Calvin have always denied the consequences which have been charged against their doctrine. But their opponents have never allowed their denial to avail, but have persisted in demanding of them, either that they should admit these consequences, or that otherwise they should in some way modify their doctrine of Election.

But this is not a state of the matter in which men who love the truth, and have the spirit of science, can give over the discussion, if they place any value on their convictions. But either there is, on one side or the other, some mistake or sophism; and then, (since every mistake must be soon rectified, where there is good will on both parts, and the most artful sophism may be detected by one who has truth on his side, if he is not wanting in the necessary skill,) then, I say, both parties, under the conviction of having the truth on their side, must join anew in the discussion, in the hope of conducting it, with better skill, to a more satisfactory re

sult. Or it may be, that the root of the controversy strikes down into those depths of the disposition, where repose those original principles which controversy does not reach; and then this at least will be clearly seen; so that we may know that we cannot be united, but that persons of a certain character will always hold the one opinion, and persons of a different character, the other.

On this account we wish now to see, whether we can come to as clear a result respecting the consequences which flow from the Calvinistic theory, as we have already attained respecting the relation of the Lutheran theory to the doctrine of human inability.* I prefer to begin with those

*

[As was intimated in the Introductory Notice, the connexion between the Lutheran doctrine of inability, and the Calvinistic theory of absolute decrees, the point on which the whole argument here turns, has been conceded to Schleiermacher in the Reply to this treatise, written by De Wette for the number of the "Theologische Zeitschrift," immediately following this. On p. 114 of this Reply, De Wette remarks as follows:

"Election takes place, according to the doctrine of both parties, through the free grace of God, so that all human causality is entirely excluded; and so far it may be regarded as absolute. Even faith is not to be regarded as a cause of Election, for the cause of this faith is God himself, who produces it by his Spirit in the heart, and who has brought us, by his providential government, into a condition to hear the call of mercy. In this point the Lutherans are indistinct and unsettled; since, while they allow that God does not elect ex prævisa fide, they still say, that he elects those of whom he foresees that they will believe in Christ, and employ the strange formula, intuitum fidei decretum electionis ingredi.

"By using this formula, they perhaps mean only to affirm, that Election is accomplished only when faith is produced, and thus to establish the condition of being ordained (ordinatum esse). Or perhaps they may wish to connect the moral view, according to which man must himself strive and labour for faith, with the religious view, according to which faith is the work of God, so that man may not indolently lean upon God. This formula, however, must after all be regarded as untenable, and fortunately we are not bound to receive it even by the authority of the Form of Concord. The distinction between foreknowledge and foreordination must be abandoned, and the objections made to it by Calvin and after him by Schleiermacher are perfectly valid. So far, then, is the decree of Election absolute."

Shortly after (p. 119) he says on the same point, "We admit, that our being excited to faith depends alone on the operation of the divine Spirit, and we deny to man any independent concurrence, and all merit; so that we have nothing in common with Pelagius."

Again (p. 130) he says, in reply to Dr. Schulthess who had undertaken the defence of the Lutheran doctrine, in opposition to Schleiermacher, that "when he makes Election to salvation dependent on man's capacity for goodness, he cannot receive the assent of those who know, that all good in man comes from God, as our being drawn to Christ is described in Scripture as the work of God. And when he undertakes to reconcile human freedom with the divine will, by the foresight of God, he has not kept himself free from anthropopathism."-Translator.]

↑ Joh. Gerhard, Loci. Theol. L. viii., c. 9, § 176.

consequences which are said to flow from the strict doctrine of Election with respect to practical Christianity; for if we can succeed in allaying the fears which are felt by some minds on this point, both parties will be able to proceed more impartially to the consideration of what may remain. (To be Continued.)

ART. X.-PIETY OF THE Seventeenth CENTURY.

The truly great

Have all one age, and from one visible space
Shed influence! They, both in power and act,
Are permanent, and time is not with them,
Save as it worketh for them, they in it.

COLERIDGE.

No period, since the apostolic, has been more admirably marked by a happy developement of the image of Christ in the hearts and lives of his followers, than the time between the reigns of Elizabeth and George the third. It was an age prolific in intellectual and moral greatness. It was an age of vast erudition in literature, law, philosophy, and sound practical theology. Great principles sprang up and ripened into maturity. Intellects of a giant aspect arose, and brooded over the darkness and confusion of those turbulent and eventful times, and infused into the mass conservative principles, the evolution of which has caused the firm and steady strides of civilization and refinement to reach from one extremity of the continent to the other, has transformed the dreary wastes of the new world into the abode of peace, the sciences and the arts, and is now drawing the effeminate millions of Asia within the circle of their almost creative influence.

There are to every period in the history of our race, some great characteristic and distinctive habits of thought and feeling, in religion as well as in politics; while, like specimens of statuary, each may possess much in common with the rest.

To trace out some of those traits that gave character and

individuality to the period to which allusion has been made, will be our present object.

It was an age of profound psychological research, especially in those departments of the science, in which systematic theology has its foundation. How much some may affect to despise the results of these researches, is not our concern. But we hazard nothing when we affirm, that the leading writers of this period were men trained to severe thought, the keen research, to an iron industry, lucid and masculine reasoning. They delved long in the mine, at the unshapen ore. They analyzed the laws of their own being, and hence obtained their first principles-the ultimate grounds of their conclusions on great and fundamental subjects. The deep stillness of their closets testified to their avidity for the truth. Introversion of mind became a settled habit. Laden almost to oppression with the knowledge of the ancient world, they toiled along the dark paths of mental science; and often the diligent and reflecting student will find concealed, under "a venerable rust," the pure gold of occult truths, enchased by a sound and healthful reasoning. This knowledge was not a heavy and useless massnay, it was pressed into the service of Christ, and made an instrument of promoting his cause in the hearts of his followers, and of suppressing infidelity and apostacy.

The age of which we speak was distinguished for the practical and theological interpretation of Scripture. This, however, was not practised to the exclusion of critical interpretation; on the contrary, there are many well executed specimens of the latter. To bring out into real life the ideal of the Bible, was the end of their ambition; and how far they succeeded is well known by those who are conversant with the character and writings of the holy Leighton, the godly and ardent Baxter, the great and artless Taylor, the profound and meditative Howe, Flavel, Barrow, and others of a kindred spirit." If," says Leighton, "some of you be careful of repeating, yet, rest not on that; if you be able to speak of it afterwards upon occasion, there is somewhat requisite beside and beyond this, to evidence that you are indeed fed by the Word, as the flock of God. As when sheep, you know, or other creatures, are nourished by their pasture, the food they have eaten appears not in the same fashion upon them, not in grass, but in growth of flesh and fleece;

thus the word would truly appear to feed you, not by the bare discoursing of the word over again, but by the temper of your spirits and actions, if in them you really grow more spiritual; if humility, self-denial, charity, and holiness, are increased in you by it; otherwise, whatsoever literal knowledge you attain, it avails nothing. Though you heard many sermons every day, and attained further light by them, and carried a plausible profession of religion, yet, unless by the Gospel you be transformed into the likeness of Christ, and grace indeed growing in you, you are but, as one says of the cypress-tree, fair and tall, but fruitless."

The labours of these men as interpreters, originated in great love and reverence for the mysterious truths of Revelation. This love and reverence for the Bible constitutes another characteristic of the piety of those times.

"They loved the Bible; it was their constant manual; and the only religious philosophy they desired to know, was that which could bear the searching, purifying scrutiny of the Word of God. Were they metaphysicians, then? Yes -but metaphysicians of an "ethereal mould." They studied to discover, and to present to the minds of others, the beautiful connexions, the more than earthly harmony, of those varied dispensations of the moral government of God, which were published successively in Eden, at Mount Sinai, and in the song of the angels to the shepherds in Bethlehem. Did they talk of the soul, and its sublime relations? They did-but it was with profound submission to the revelations of Him who made the soul. They rightly judged, that all minds must be such as they were declared to be by their Creator. Sometimes, perhaps, they launched out into deep waters beyond their soundings; but even then, their ship carried the Master, who could rebuke the surge, and return them in safety to the shore. Reason, with them, amidst all its aspirings and flights, which seemed at times scarcely human, was but the servant of revelation. If, in any instances, they followed the ignis fatuus of a visionary theory, it was perhaps to demonstrate to us the danger of implicit reliance on any other authority than that of the inspired volume, the "entrance" of whose "words giveth life."

These things, with others, led the way to another characteristic, which gave complexion and distinctiveness to the piety of the seventeenth century. This was an habitual VOL. IV. 36