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man, and that of the Christian; and request him to refrain from using language to describe the latter, which was originally spoken of the former.

The tenth article treats of the situation of man after the fall of Adam, and declares that, in this his natural unregenerate state, he has no power" to turn and prepare himself, &c." But the Christian is made partaker of the Holy Ghost at his baptism, and therefore has the necessary power given him; and, by the proper use of it, he can at all times turn unto God if he will. The notion then that repentance is always in the Christian's power, is strictly scriptural; we speak not here of extreme cases, we enter not into the question of the validity of a death-bed repentance, but referring to the general case of Christians, we have little hesitation in saying, that did they not possess this power, every exhortation to repentance which the Scriptures contain would be little less than mockery. In the course of this treatise we are frequently referred by the author to the Homilies; we now recommend to his attention the following passage from the Homily on Repentance, as a useful illustration of " the sober decision of our Church," respecting the condition and the duties of a Chris

tian.

"Now doth he (the prophet Joel) add unto this doctrine of ex hortation certain godly reasons, which he doth ground upon the nature and property of God, and whereby he doth teach that true repentance can never be unprofitable or unfruitful. For as in all other things men's hearts do quail and faint if they once perceive that they travail in vain; even so most especially in this matter must we take heed, and beware that we suffer not ourselves to be persuaded that all that we do is but labour lost: for thereof either sudden desperation doth arise, or a licentious boldness to sin, which at length bringeth unto desperation, Lest any such thing then should happen unto them, he doth certify them of the grace and goodness of God, who is always most ready to receive them into favour again, that turn speedily unto him." Hom. P. 451. Edit. Oxon 1802.

It is true that the same Homily says that

"We must beware and take heed that we do in no wise think in our hearts, imagine, or believe, that we are able to repent aright, or to turn effectually unto the Lord by our own might and strength. Hom. P. 454.

But the question is not at present whence the strength is derived, but whether Christians possess it; for if they do, repente ance is always in their own power, and the language of the tenth article is by no means in contradiction to such an opinion. Mr. Faber stigmatizes it as a Pelagian notion; were then the framers

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of our Homilies Pelagians? Before he again hazards the use of these hard words, we recommend him to consider how far he may wish to subject himself to the following severe but dignified censure, which a similar indiscretion of Paraus drew from the pen of the learned Bishop Bull.

"Quod addidit Paræus de Juliano Pelagiano, vereor ne eo fine ab ipso dictum fuerit, ut hinc odium sententiæ nostræ apud imperitos conciliaret; quasi scilicet monstrosus esset quidam fœtus ab insigni aliquo Hæresiarchâ in lucem primum editus. Sed hujus scholæ disputatoribus omnes a se, in unico licèt S. Scripturarum capitulo, diversum sentientes inter infames continuo Hæreticos censere solenne est." Bulli Harm. Apost. Diss. Post. Ch. ix. Sect. 22. p. 67.

In illustration of the internal struggle, which he represents as taking place in the bosom of the true Christian, Mr. Faber quotes a passage from the works of Bishop Hall, in which it is asserted that "there are two men in every regenerate breast;" from whence he infers that

"Where the workings of one alone are perceptible, and where consequently there is no struggle, it is not possible, if Bishop Hall be a sound expositor, that the renewing influence of the Holy Spirit can ever have been really experienced." P. 120.

We cannot but think that the good Bishop's doctrine is here carried much farther than he intended. Is he to be supposed to mean, that a sensation of inward corruption is a necessary test of the influence of the Holy Spirit? That no man can be living under this influence but he who is sensible of sinful desires? Surely there is something absurd and monstrous in the very pro. position. We would believe that there may be no struggle, that is no such active desire to disobey God's law as can occasion a

never ceasing conflict;" that the flesh may be so far subdued unto the spirit from the first, by the careful education of the child in the faith and fear of God, that he may from early youth delight in his Law and obey it; that he may be spared those grievous trials, which would give opportunity to the incitement of the old Adam within him; that he may in consequence pass through life in such a steady and habitual course of duty, as to be insensible of severe inward contests, as to need none of the bitter feelings of repentance. And shall we believe that Bp. Hall, or any sound expositor would teach, that such a person had never really experienced the influence of the Holy Spirit. That this is not mere hypothesis we are justified in asserting from the case of Zacharias and Elizabeth, who were both righteous before God, walking in all the commandments and ordinances of the Lord

blameless

blameless. And we would ask the author what he thinks of our Saviour's declaration that he came not to call the righteous but sinners to repentance; what of the ninety and nine just persons who needed none? We beseech him not to strain the truth; not to draw the line more strongly than the Scripture has done; not to lay down positions, upon which unskilful enthusiasts may build doctrines not perhaps in his contemplation. For if a perception of the workings of the evil principle within us, be considered as a necessary test of the residence of the good one, men may be shortly taught to build their hopes of salvation through Christ, not upon their endeavours to purify their hearts as he has commanded, but upon their inclinations to disobey him.

It is with pain that we observe a fondness for expressions so strong as to mislead, pervading this whole chapter; and a perpetual attempt to illustrate an exaggerated statement of that conflict, which frequently, perhaps generally, but certainly not always, nor equally at every period of life, takes place in a Christian's heart, by scriptural phrases and allusions not always well applied. The accommodation of scriptural language, and of the circumstances recorded in the historical parts of the sacred volume to the case of Christians in general requires sound discretion, and a quick feeling of propriety; when so used, it gives a weight and earnestness to the teacher's language, and an attractive illustration to his doctrine, which cannot fail of its effect; but unless it is under such direction, it becomes a mere ignis fatuus to lead the unwary astray, to bewilder plain understandings, to inflame ardent and enthusiastic imaginations, to administer in a word to any thing rather than to that "godly edifying which is in Christ.”

Our observations upon the rest of the Treatise must necessarily be compressed within a narrow compass. We have however conducted our readers through the more important part of the volume; the remainder is chiefly occupied with descriptions of what may be called the practical effects of the Holy Spirit's operations, as illustrated in the disposition, the conduct, and the consolations of a Christian. Many passages might be pointed out where sound doctrine, valuable instruction, and pious reflections are clothed in animated and even eloquent language; though too often disfigured by the obtrusion of those erroneous opinions, which we have already noticed; and not unfrequently wholly irreconcileable with the general tenour of the author's reasoning. We find a striking instance of the contradictions and inconsistencies into which he has suffered himself to be betrayed, in the commencement of the fifth chapter; where, although he had before laboured to prove, that there must be " a never ceasing conflict" in the bosom of every Christian, the author tells us that

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By slow and almost imperceptible degrees a surprising change takes place within the servants of the blessed Spirit of God. They no longer feel any relish for those vanities which the slaves of disipation esteem absolutely necessary for their happiness; and what was at first resigned upon principles of duty and conscience, though with no small reluctance, now ceases to excite à single wish, and is considered with indifference or even aversion." (p. 128.)

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Here then we presume the "never ceasing conflict," the warfare, which "nothing is to terminate but a translation into the Church triumphant," (p. 112.) is brought to its conclusion, even before that happy event has taken place. To the plain common Sense of those who are not bound to support a system, it will appear evident that, if the tempting object be removed, the tempta tion will be removed with it; that where there is no temptation there will be no excitement of passion; and where passion is not stimulated to rebel against the law of God, there can be no struggle, no enmity, no warfare.

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But perhaps the statements of the author are never more inconsistent and contradictory, than when he treats of the inward feelings produced by the operations of the Holy Spirit upon the heart.

We have already found occasion repeatedly to object to the improper stress laid upon them, as useful tests of the presence and aid of the Holy Spirit: the author has declared, that sensible conflicts with the evil principle, prove the presence of the good one; and that one of the first symptoms of a renewed will is an experience of this internal Christian conflict. (p. 115.) The whole of the sixth chapter, which is entitled " the Holy Spirit a comforter and an intercessor," is in fact little more than a dissertation upon feeling; and its tendency is to teach Christians to analyze their sensations, to consider every depression of mind, which they cannot immediately trace to some assignable cause, whether bodily distemper, or external accident, as a special dispensation of Providence, intended to try their faith; and every flow of spirits as a consolation vouchsafed by the Spirit. We are told that

"The scriptural expression the seal of the Spirit, seems plainly to signify that the soul of that Christian, upon whom it is impressed, bears as evident marks of conformity to the will of God, as the wax does of similarity to the seal by which it has been stamped. By means of this resemblance, the Spirit beareth witness with our spirits, that we are the children of God, thus infusing into our hearts the sweet balm of divine consolation." (p. 179.)

And among these evident marks we find enumerated, "a cer

tain relish and affection for heavenly matters" found within him. self by the person, in whose heart that change has taken place which Mr. Faber calls regeneration. Among other authorities for thus interpreting this scriptural phrase, that of Bishop Andrews is inserted in a note (p. 179). That our readers may be able to determine how far the author is justified in claiming the support of so venerable a name, we here extract a passage from one of the pages to which he expressly refers.

"When we turn ourselves every way, we find not (in the office of the Church) what this seale should be, but the sacrament; or what the print of it, but, the grace there received, a means to make us, and a pledge or earnest to assure us, that we are his." (Bp. Andrews, p. 660).

The evident marks, of which Mr. Faber speaks, are not even' mentioned in this passage; nor does it appear in the slightest degree to favour his interpretation of the seal of the Spirit; on the contrary, it affixes a meaning to this phrase, wholly irreconcileable with the whole tenor of the reasoning, by which he has attempted to separate the graces of the Holy Spirit from those sacraments, appointed by Christ himself as the channels, through which they were to be conveyed. Even if by these "evident marks" he meant only the fruits of holiness, though these are undoubtedly the true signs of the Holy Spirit's operation upon the heart, still we could not allow that he had rightly understood the figurative expression in question, or that he could plead the authority of the learned Andrews in his support; but when he reckons inward feelings and emotions among his evident marks, nothing can be more forced or unwarrantable than such an applica tion of the metaphor; for what can be less like a seal, if the figure is to be literally interpreted, and made to mean an outward mark, than mere internal transitory feelings? The venerable Bishop has doubtless given the true meaning of Scripture, and the seals of the Spirit are those sacraments, by which the promises of God are ratified. When we receive these sacraments worthily then the promises, generally made, become ours in particular; they are then ratified to us; and the inward grace of the sacrament may be called the print of the seal upon our hearts; a power given us of fulfilling the conditions of the Christian covenant, a pledge that Christ acknowledges us to be his disciples. It remains with Mr. Faber to shew how Bp. Andrews can be fairly quoted as a favourer of his opinion, that the seal of the Spirit is "the blessed correspondence of our inclinations with the will of God;" (p. 182.) or what support he can derive from that great pillar of the Church for his doctrine, that convictions, experiences, inward conflicts, and sensible conver

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sion,

VOL. III. MAY, 1815.

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