to the utmost. We can only, there- intended result; and at others, such fore, wish, that they had been more as were even naturally destructive extended, and express our fervent of the end in view. So remarkable prayer, that all who aspire to mini- an arrangement in the system of the ster at the altar, may possess that universe, cannot but have been deholy flame which ought to warm the signed for certain wise and benefibreast of every one who expects to cial purposes; and though some of serve his heavenly Master with ac- the reasons which may have led to ceptance now, and to receive his it, may be beyond our reach, there approbation at his second appear- are others which are level to our ing. apprehension, and may serve to The first of Mr. Marsh's Uni-justify the ways of God to man.” versity Sermons is upon "the Em- Of these, the first assigned by ployment of secondary Causes." it may, perhaps, be considered by some of his readers as partaking more of tire character of a theological essay, than of a sermon; but, adverting to the nature of the auditory before whom it was delivered, it is, we think, fully entitled to the latter designation, and is calculated to produce a very favourable impression of the talents of the preach"God said, "Let there be light,'-and there was light." From this sublime description of the creation of an effect prior to its present cause, that is, of light before the sun, Mr. Marsh takes occasion to inquire concerning the systematic employment of means, in the Divine economy of the universe, by a Being who thus evidently has no need of resorting to their intervention. The formation not only of light, but of the heavens and the earth, with all their magnificent, beautiful, and infinitely varied furniture, and the occasional suspension or reversal of the established laws of nature, by miraculous interpositions, sufficiently prove the freedom and independence of the Omnipotent Creator; while it is, at the same time, equally obvious, that in the accomplishment of the ordinary purposes of his providence, he has evinced a decided preference to the employment of means. Even in his miracles themselves, the Almighty, instead of universally rejecting the use of means, has often adopted them, though, sometimes, such as were incapable of contributing in a natural way towards the CHRIST. OBSERV, No. 157. Mr. Marsh is, that without the intervention of means all moral agency must be excluded, since God would then be the only agent in the universe. The remark is undoubtedly just: yet in a subsequent passage, the object of which is to skew, that the production of effects by second causes is a more magnificent and glorious method of operation, than that which affords a more palpable and apparently miraculous proof of Divine interposition, a sentiment occurs which may, perhaps, be deemed somewhat inconsistent with it. The passage to which we refer, is that in which the author represents the production, conveyance, and perception of light as so entirely dependant on the unceasing exertion of omnipotent power, that should the Almighty, even for a single moment intermit any one of that series of acts upon which those effects depend, we should that instant be lost in total darkness. Not to urge that the precise manner in which the mechanism of the material world is framed and supported may not be exactly such as Mr. Marsh has described it, an objector might insinuate, that it is only to carry on the chain of his argument one link farther, and the Divine Being would virtually be found to be indeed the only Agent in the universe. It is not necessary, however, to give the slightest colour for such an insinuation, in illustrating the superior excellence of the appointment of secondary causes. They certainly admit, what upon any other plan appears to be unatH tainable, the moral agency and the voluntary service of the creature, while they display in a far more striking and varied point of view the wisdom and glory of the Crea tor. The effect of the established con stitution and course of nature upon our feelings, as distinguished from that which would probably be the result of a perpetual succession of 'miracles, and the beauty which is discernible in the vast and complicated yet harmonious machinery of the universe, are described with much ingenuity and elegance in this part of the sermon. We pass on, however, to the analogy which evidently obtains as to the employ ment of secondary causes in the still more interesting and important dispensation of grace. Doubtless the Almighty had no want of any means to repair at once the ruin of the fall. "But what," the preacher eloquently exclaims, "would then become of that beautiful fabric, of which the parts are so fitly joined together, and of which the height, the depth, and the breadth are worthy of all admiration, the redemption of the world through Jesus Christ, the sanctification of the elect through the Holy Ghost, the ministry of Angels, the glorious company of the Apostles, the goodly fellowship of the Prophets, the noble army of Martyrs? "This is surely a still more glorious assemblage of means than that employed in nature; and there is a beauty in it, which may be supposed to have recommended it to the mind of him, who is the common Lord of both." While, however, the means thus employed in the great work of man's redemption, with the exception of - those in which the Son of God and the Holy Spirit are immediately concerned, are far too humble to pretend to any real efficiency in promoting it, the selection of means so inadequate to the production of the end, so far from being any disparagement to the great Being who employs them, tends rather to illustrate his power, and to enhance his glory. "It is because we have this treasure," observes Mr. Marsh," in earthen vessels, that the excellency of the power is of God: and though man's co-operation and for that of others, yet undoubtedly is required both for his own salvation, first and last it is of God alone, and the human agent is nothing." "Neverthe less, it must be observed on the other hand, that though neither the means nor the ministers of grace are any thing, but by the blessing of Him who ordain ed them, we are no more justified by Divine favour without them, than we are their natural inefficacy in looking for the warranted by the omnipotence of God over the natural world to require the performance of miracles." Mr. Marsh continues, in the subsequent part of his sermon, to urge the analogy which so obviously subsists as to the employment and use of means in the natural and moral world. In speaking of the soul as endowed with an aptitude 10 receive the suggestions of the Holy Spirit, as well as through them the blessings of redemption, he uses, indeed, an expression which is liable to misinterpretation: but we are assured, from the whole tenor of his doctrine, that he does not intend by it to imply any natural aptitude in the unrenewed soul, to receive "the things of the spirit" as such; but that the intellectual and moral nature of the soul renders it, as we certainly think it does, capable of receiving them, if there be a disposition to attend them. When Mr. Marsh also observes, that “spiritual blindness will no less incapacitate us for the light of grace than corporeal blindness will for the light of nature," we presume his meaning to be, that the wilful closing of the mental eye to the light of scriptural truth, and the determined rejection of spiritual suggestions, will produce spiritual darkness, as certainly as the defect of sight, or the shutting of the eyes will exclude the light of the natural world. Upon this very important part of bis subject, the preacher might, we think, have enlarged with much advantage even to his academical bearers. We consider it as lying at the root of the whole work of personal religion. It is true, that means are in themselves, that is, separate from the sovereign blessing of Him who has ordained them, nothing. They are, however, of a nature correspondent to that of the soul, and admirably adapted to the production of the intended effect. The use of the word of God, the sacraments, meditation, and prayer, if faithfully and perseveringly employed, seldom, if ever, fail in at taining their appointed and promised ends. Let not this be stigmatized as mechanical religion; or if it be so called, let it at the same time be remembered, that it is the mechanism of Heaven; directed by the wisdom of Him who knows what is best calculated for the inprovement of his creatures, and blessed by that goodness which never disappoints the expectations of those who humbly and diligently seek it. We are well persuaded, that the disposition to use the means of spiritual improvement is the gift of God: but this also is for the most part the result of previous moral discipline, to train us to which is one of the most important duties of the guides of our youth, and the instructors of our age. Yet, however this may be, we are persuaded, that those who ultimately fall short of the hope of glory, will be found to have neglected the means of grace; and that the greater number of those who attain the happiness of the one, will trace it, under the influence of the Holy Spirit, to the improvement of the other. “The general result, therefore," conclades Mr. Marsh," is glory to God in the highest. From the beginning to the end he is the author of all. We have planted. We have sown. But God giveth the increase. The first will, the fecond cause, the intermediate agency are all alike from him, who produced the effect not by a single act, but through a concatenated succession of wonders." We wish that we could indulge ourselves with extracting the eloquent peroration of this Sermon; but we can only express the gratification with which we perused it. The subject of the next discourse is closely connected with that of the preceding. It is "on My steries," and will be read, we have little doubt, by moderate men of all parties, with approbation. It asserts what, though theoretically acknowledged by all, is apt to be practically forgotten by many, that the Almighty has evidently chosen to wrap most of his proceedings in mystery, and to unveil only such parts of them to his creatures, as are necessary either for the promotion of their comfort, or for the regulation of their conduct. Even in the natural world, how continually is philosophy baffled in its inquiries, and compelled to rest in ignorance! Can we then be surprized, that there should be mysteries in religion, "secret things" which belong exclusively to the Lord our God?" Though we do not think, with Mr. Marsh, that the day of the destruction of Jerusalem was distinctly declared by our Lord to be of that number, we perfectly agree with him as to his other instances. After some able and excellent observations on the general subject of scripture-mysteries, and the pointed condemnation of that curiosity which would spare nothing, however sacred, that stood in the way of its gratification, but would arrogantly pursue its searches even to the throne of Goo the preacher naturally brings his discourse to bear upon the grand and inextinguishable controversy respecting the Divine Decrees. cannot be expected, after the frequency with which we have been most unwillingly compelled to egage in it, that we should now enter upon it; more particularly as the views of Mr. Marsh upon this mysterious subject are so nearly, in unison with our own. It is rather a most gratifying relief to us to refer It our readers to this sermon, with an assurance, that they will find much in it both to admire and to approve. Though moderate, Mr. Marsh is far from being tame and indifferent; and though novelty is not to be looked for upon such a topic, he is no retailer of the opinions of others. He has evidently thought and felt much upon this most difficult question; and while he not only asserts but clearly points out the obscurity in which it is on all sides involved, he does not altogether discard it as a subject of humble and devout contemplation, but limits our inquiries concerning it within the bounds of what is plainly revealed, and calculated to be practically beneficial. We could with pleasure quote many admirable passages from this well-written sermon; but we must content ourselves with the following. After suggesting the wisdom of abstaining by common consent from a controversy the difficulties of which are so palpable, Mr. Marsh proceeds as follows. "If indeed there be in the church enemies either to the faith or to the holiness of the Gospel, who either by their life or doctrine disgrace its principles, deny its essential truths, or counteract its gracious designs, in the name of Christ and his religion let them be cast out of it! But this character cannot, in the present day at least, be fairly imputed to the advocates, as such, of either side. Each party admits, that without holiness no man shall see the Lord; and each maintains, that faith is essential to holiness. Both call on all men every where to repent. Both ere now have often taken, and it is the wish of many that 'both should yet again take, sweet counsel together, and walk in the house of God as friends. Many, who have agreed upon all other parts of our common religion, have yet differed and agreed to differ upon this. Such were notoriously many of the reformers and fathers of the church of England, and such their consciousness of the innocence of this differ ence and the safety of this union, that our seventeenth article has been gener. ally confessed to be formed upon prin iples which ought not to exclude any from the establishment, who, concurring in all other points, differ only upon a question, on which those who framed it were themselves divided in opinion. The strenuousness with which both parties have labored to prove, that the article is on their side, is indeed to impartial judges a sufficient proof of its neutrality." pp. 55, 56. We could willingly add another eloquent passage, on the ample scope for theological discussion and instruction, even if the subject of the Divine Decrees were entirely excluded from public discourses* ; but we have room only for the following. of doubtful disputation, a time is com"As for hidden subjects and matters ing, when, perhaps, all their difficulties will vanish; when He who first caused the light to shine out of darkness, will shed the clear light of his truth upon us, and remove all mists from our eyes. While we have such a hope in us, we may well be contented to await the arrival of this period in patience. It will all the disputants upon this question to then probably be a subject of grief to reflect, with how small a knowledge of it in themselves they have quarrelled with the ignorance of it in others. They will see, that their adversaries and dark; that the texts, which they have themselves were often equally in the spent much labour in refuting, were often their own in disguise; and that while truth has been far above, out of the sight of both the litigating parties, religion has been the chief sufferer by the asperity of their contention." Surely the modest, candid, and enlarged views which are exhibited in this extract, and indeed throughout the whole sermon, are much better suited to the nature of a subject confessedly mysterious, than the confidence and the dogmatism of "the word warriors" (to use a very significant expression of the acute and pious Baxter) on either *There is in the passage to which we allude one expression which we shall have occasion to notice in a subsequent sermon, and therefore we do not stop to mention it now. side. Would God, that this truly wise and Christian spirit were every where more prevalent! We pass on to a less disputable and more profitable subject, viz: "the love of God, and of our neighbour," which is discussed in the third sermon. The total absence or the practical disregard of the love of God amongst men of all ages and orders, is the first, as it is but too obviously the most well-founded, topic of complaint in a discourse upon the great commandment of the law. The following proof of its justice is somewhat new and striking. "The high and primary duty, however, of loving God is sometimes degraded still lower: for we occasionally hear it defended. Now no man thinks of defending justice or liberality, benevolence, patriotism, or any other of our relative duties. They stand on their own ground, and rest their claim to regard and attention upon that intrinsic goodness which they are all known to possess. The love of God is the only good quality which appears to require a defender. And upon what principle is this defence grounded? Commonly upon its tendency to promote the love of man, upon its conduciveness to the discharge of our relative duties; which is to deduce the value of a greater good from its fitness to produce a less. The claims of God upon our love and gratitude are both prior in time and superior in magnitude to any duties which we can owe to our neighbour; and he who upholds the first by a reference to the second, acts as though he should defend the angelic nature by its partial resemblance to the human." An interesting and animated enumeration of the infinite claims of the Almighty upon our love follows the assertion of the duty; but though the mercies of redemption are included in this detail of our obligations, we could have wished that this only sure foundation of the love of God had occupied a more distinct and prominent place, and had been urged with greater particularity, and to a greater extent. In enforcing, however, the reasonableness, and the privilege, of obey ing the first and great commandment, and in pointing out its connection with the second, the love of our neighbour, and its tendency to secure its observance far more certainly, extensively, and purely, than can be expected from any other principle, Mr. Marsh argues, and instructs excellently. We were particularly struck with that part of the sermon in which he describes the nature and the limitations of true love to our neighbour. The two following beautiful passages deserve to be transcribed. "Towards such a Being it can never be unreasonable to demand, that all the treasures of our hearts, that all our minds, all our souls, and all our strength should be emptied in returns of love; and we should not only, when we rise, and when we retire, call to mind with thankfulness the wonders which he has done for us, but study his will in every occupation, and even amusement of our lives. It ought to sweeten every labour to think that he has commanded it; and we have reason to reckon it among our first privileges, that we are allowed to serve and honour a Being so infinitely beyond our thoughts and above our praise." "We need not, therefore, expect that, commencing with the love of man, we shall thence be enabled to pass upward to the love of God. The source will affect the current. But the current has no re-action upon its source. In short, the love of God alone is that pure and perennial well of water within us whence all true godliness must proceed. We ought to cultivate it, because in itself it is most due and right. We ought to cultivate it, because with regard to ourselves it is most good and joyful. We ought to cultivate it, because in its effects on others, like the precious ointment of Aaron, it begins at the head of all, but flows down to the whole human race, as it were to the skirts of his clothing." The sermon closes with a brief view of the peculiar discouragements and advantages, respecting the cultivation of the love of God, which are experienced in the University. Of the former, no one can doubt; though we are inclined to think that they are not so great as |