that philanthropy which has so ofter flown on the wings of love to carry the glad tidings of salvation to the destitute-that hope which points to the eternal mansions of rest and peace :-O, let them consider and pity the moral situation of our blacks. This duty must not be neglected; the groans of near two millions daily ascend to the God of vengeance, who will ever hear the cries of the suffering, and who will make bare his arm for their defence. Our slaves are children of one common parent, and must be treated as such-they have passions like ourselves, and must feel in like manner-they are immortal beings, and must be used as such; and if neglected, they have a God of justice to whom they will appeal.

CLEMENTIA.

REVIEW.

A REVIEW of Dr. Emmons's Theory of God's Agency on Mankind ; addressed to the Congregational Clergy of New-England. Also, a Refutation of the Views entertained by the Advocates of that Theory, respecting the necessity of the Moral Evil existing in the Universe to a display of the Divine Glory.-New-York: JOHN SAYRE. 1821, pp. 388, 8vo.

WE are led to notice this work, not by any predilection for controversial theology, but by a strong conviction that it is calculated to do much good, and that it merits the warmest recommendation. Whoever re

futes an error which had been embraced and inculcated as a part of Divine Revelation, and thereby releases the truth from supposed objections, and presents it in its proper consistency and strength, renders a service to religion, and deserves the acknowledgments of her friends. Such a service the author, we conceive, has performed in this work, and we therefore beg leave to commend it to the attention of our readers.

The two capital tenets against which his reasonings are directed, are, assuredly, erroneous, and his endeavours to confute them we hesitate not to say are completely successful. The "Theory of God's Agency," which is the subject of the "Review," is contained in two volumes of sermons published by Dr. Emmons several years ago. Our author presents a statement of this theory, and the arguments advanced in support of it; exhibits his reasons for regarding it as erroneous; and points out the evils likely to result from its being taught as a part of revealed religion.

In regard to his statement of the "Theory," we have only to remark, that it appears to be perfectly just. The conclusions drawn from the language of the sermons are legitimate and correct; and the following grand doctrine of the "Theory" is clearly deduced, namely, "that God creates all the actions of men both holy and sinful," just as he gave being to the world, and formed Adam from the dust. The several positions by which this most extraordinary doctrine is, in the sermons of Dr. Emmons, attempted to be sustained, or which stand connected with it as deductions, are: that mankind are totally destitute of the power of acting, as matter is of the power of motion;-that God is the only Being who possesses active power;-that the quality of the human con

stitution, which is vulgarly called a power of acting, is nothing more than a capacity of having the effects which we call human actions created in it; that the human mind is as inert in its nature as matter is, and as passive in all its actions as matter is in its motions ;-that when the same objects are placed as motives before the mind of a saint and a sinner, and one has perceptions and feelings respecting them different from those of the other, that difference does not arise from any thing whatever in them, but is created by the Almighty, according to his pleasure, just as the difference between any two material objects is owing to the sovereign exercise of his creative power.

The principal point from which Dr. E. reasons in favour of his theory, is "the absolute dependence of mankind." He assumes that if mankind were the efficient causes of their actions, the Supreme Being could not govern them in such a manner as to execute his purposes;-that were active power lodged in their constitution, it would make them at once independent and even omnipotent agents. He infers from their being dependent agents, that they are totally destitute of the power of acting; and therefore concludes that God is the efficient cause of their actions, and that the differences in their actions arise solely from the differences in his creating volitions. Besides this main argument, he alleges some considerations from the Scriptures, all of which, however, depend for their validity on the soundness of the argument above stated, as our author satisfactorily shows.

Some of our readers may, perhaps, think it enough for us to have given this outline of Dr. Emmons's Theory of Divine Agency relative to human actions. But those who are aware what talents have been employed in defending these opinions, what plausibility has been thrown around them, how they have been wrought up and seemingly amalgamated with what is most lovely and excellent in Christian truth and piety, and how widely they have been diffused, and what mischief they have done, will be inclined to know what method has been taken to confute and overthrow them. Our author first endeavours to refute the assumption, that were such power lodged in the human constitution, as to render mankind the efficient causes of their actions, it would render them omnipotent agents; by showing, from the dictates of reason and common sense, and from the Scriptures, that there may be degrees in power as well as in any other attribute or quality, and that God has actually communicated power to men without rendering them omnipotent. He then assails the assumption, that if the power by which the actions of mankind are exerted belonged to their constitution, they would be independent or ungovernable agents; by showing that their being the efficient causes of their actions, is consistent with being subjected in the exercise of their power of acting, to the government of God. The dependence of mankind he considers as twofold ;-their dependence as existences and as agents. As existences they are dependent on God to uphold them in being with all the powers and faculties belonging to their constitution. As agents they are dependent on Him for the mode in which they exercise their power; that is, He lays the foundation for their acting in the manner in which they do act, either by the properties which he incorporates in their constitution, by the circumstances in which he places them, by exerting a direct influence on them, or by part or all of these means united. The manner in which this dependence takes place

is, 1st. By their constitution being such that they never exert their power except under the influence of motives-2d. By its being such that it depends on God, immediately or remotely, what motives shall be presented to their minds-and, 3d. By its being such that it depends, in like manner, on God, what influence shall be exerted on them by the motives placed before their minds.

We regret that we cannot do more justice to the author's elucidation of the dependence of human agents. His views, though spread perhaps over a wider surface than was necessary, and not always expressed with entire perspicuity, will, we apprehend, appear to impartial readers not only to be correct in themselves, and conclusive as to the erroneousness of Dr. Emmons's " Theory ;" but we trust also, that they will be found to lend no inconsiderable aid towards removing the obscurity which has hitherto rested upon this subject, by showing the consistency between the dependence and activity of men. We should feel justified in drawing particular attention to the originality and talent displayed in this part of the discussion. We are indebted to it for apprehensions more consistent and satisfactory than we possessed before, and for principles and hints which have, we think, enabled us to resolve a number of difficulties which we had deemed impracticable. But whether the view given by the author, of the mode in which God governs the actions of mankind, be perfectly coincident with fact or not, we do not hesitate to pronounce that he has thoroughly demolished the "Theory" of Dr. Emmons. In proving that were mankind invested with such power as to be the efficient causes of their actions, God could still govern them in all their actions(and we do not see how his reasoning on this point can be subverted)he has shown the position, on which the "Theory" rests, to be erroneous, namely, that mankind must be utterly destitute of power to act, in order to be dependent in their actions. If it be possible for the omnipotent and all-wise Jehovah to govern, in the exercise of their power, creatures invested with power to act, then all the assumptions and reasonings employed to establish Dr. Emmons's "Theory," are entirely nugatory; for they all proceed upon the supposition that it is not possiblethat power from its nature cannot be governed-that there neither is nor can be any such thing, properly speaking, as a government in the universe and that, therefore, God does and must create every action and effect, as well as every creature that exists.

After thus laying the axe at the root of Dr. Emmons's system, and replying to its various auxiliary arguments, all of which, indeed, must stand or fall with the original assumption, our author urges a variety of considerations against this extraordinary "Theory"-as, that it is inconsistent with the moral agency of men; that it is inconsistent with the Scripture doctrine of the influence of the Holy Spirit being a peculiarity of the work of Redemption; that it is inconsistent with the Scripture account of the influence of Satan's agency on mankind; that it exhibits the Supreme Being as the only agent in the universe. To all this some remarks are added on the hurtful consequences which the system opposed is calculated to produce.

Of this part of the work we can only add, that we esteem it not merely an unanswerable, but a very seasonable confutation of the opinions VOL. VIII.

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and dogmas examined in it; opinions and dogmas which, though chiefly prevalent in New England, have, we fear, to a considerable extent, been transplanted into this section of the country.

SOME interesting intelligence from the establishment at the Georgian Islands, under the care of the London Missionary Society, was given at p. 594—596, to which we shall now add several particulars from the London Missionary Chronicle. From Mr. Cook's Journal we extract the following accounts:

Happy Death of a Converted Native.

Mount Hope, June 26, 1820. This afternoon we buried Fanaurai, member of our communion. He bore his illness with great patience, and was generally in a happy frame of mind. He appeared to be quite delivered from the fear of death, and longed to be dissolved, that he might be with Christ. I had many pleasing conversations with him during his confinement, and particularly the evening before he died, when he assured me, in stronger language than I can translate, that his one only desire was Jesus Christ, and that his only dependence was upon his death. His conduct has been humble and irreproachable during more than two years that we have intimately known him. His funeral was attended by all the baptized, and many others, as well as our family.

July 23. Mr. Tessier died, after a short illness. His end was peace. The brethren, Bicknell, Crook, and Bourne, witnessed his last moments, and attended his funeral on the 24th. Mr. Bicknell delivered a funeral discourse.

Mr. Bicknell was taken ill almost immediately after; and in about a fortnight, on Monday, August 7, expired, aged 54 years. He has left a widow and four children, two boys and two girls; the eldest, a boy about eight, and the youngest, a boy about four. By his own desire, his body was removed to Eimeo for interment.

August 19. A Paumotu man, who is a candidate for baptism, came to my study door to-day, apparently much dejected, and wished to talk with me about the state of his soul. His conversation was very satisfactory. His child-like humility, his simple and correct account of the way of salvation, and the apparent sincerity of his manner, struck me very forcibly. I took him by the hand, and recognised him as a fellow heir of the kingdom; and then returned to my closet, overwhelmed with a sense of the love of God to these poor people, and his great condescension in employing such instruments as we are.

"These are the joys he lets us know

In fields and villages below."

27th. Met all the communicants in the chapel, and baptized some persons. Set apart eight deacons, with the concurrence of the people. Read and expounded Acts vi. 1—8

Taheite Mission.

29th. Much pleased with the attention of the Paumotu people; eight men and five women were nominated as candidates for baptism. They informed me that a company of about 100 are soon to join them from Papara, for the sake of religious instruction.

Sept. 2d. Every day of this week, one or two families have been with me in my study, with each individual of whom I had spiritual conversation, and found the exercises pleasing and profitable.

3d. Lord's Day. In the afternoon the children (about 150) were catechised by one of our deacons. It gave me much pleasure to hear him break the questions into lesser parts, to exercise the understandings of the young ones.

10th. Lord's Day. At the common chapel, the king and royal family being present, after prayer, a suitable discourse; Mr. Crook baptized the Infant Prince, who was named Teariitaria, and the Queen, his mother, who was named Taaroa-vahine. Mr. Nott baptized Aimata, the king's daughter, and Pomare-vahine, the queen's sister, calling her Taaroamaiturai. Mr. Nott then preached on Luke iii. 8. “Bring forth fruits worthy of repentance." About 1000 persons were present. 24. Mr. Crook having paid a visit to Papara, (the late Mr. Bicknell's station,) administered the Lord's Supper to about 32 persons. The rest of the congregation, nearly 1000, being present. Mr. C. says, "I felt affected at the solemn scene, and perceived the tears stealing from the eyes of some of the communicants."

25th. Six deacons were proposed to be chosen.

28th. The as well as her sister, have engaged themselves as queen, teachers in the adult and children's schools, and have been very diligent. 29th. Got a correct list of the schools, and found they consisted of 139 men, 83 women, 97 boys, and 63 girls-Total 382, besides those of Papara, 32. Took down the names of the children of those four united churches, 126 in number, and directed them to bring them for baptism on Sabbath day next.

Mr. C.

Oct. 1. At sun-rise upwards of 1000 people were assembled in the place of worship. Tati, (a converted chief,) as the father of the family, commenced the service in a grand, yet truly humble manner. preached. Teharo (another converted native) concluded by prayer. Nov. 19. (At Papeurini.) Lord's Day. After the labours of the But about midnight he was day, Mr. C. being fatigued, retired to rest. awakened by hearing Tati and some of the people who were in the same house, conversing on the offices of Christ, the subject on which Mr. C. had been preaching. "They appeared (says Mr. C.) to take such a lively interest in the subject, that after listening to them for some time, I arose and joined them. This gave a fresh impulse to the conversation, and it assumed such a pleasing form, that I felt quite enraptured. Although the cocks were crowing, and none of the people had slept, they were Each seemed convinced that we should soon see unwilling to depart. the glory of God, and that our sole business, during the little time we remain here, should be to honour him by doing his will, and benefitting our fellow-creatures.

Anniversary of the Taheitan Auxiliary Missionary Society.

ON Wednesday, the 9th of May, the brethren met at Papara to attend the anniversary of the Auxiliary Missionary Society. Pomare received them kindly; he had 150