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sin, its astonishing power over the mind of man, and the inveterate depravity of the human heart. When we see a man who had perpetrated such atrocious deeds, totally in sensible of his guilt, and not discovering the slightest resemblance to his own case in the affecting and awakening story which the prophet related, it affords a striking and melancholy proof what human nature is when left to itself, even in the best of men; even in those who, like King David, are, in the gene. ral tenor of their life, actuated by right principles, and even animated (as he evidently was) with the warmest sentiments of piety and devotion. And it demonstrates in the clearest manner, the absolute necessity of that help from above in the discharge of our duty, which the Christian revelation holds out to us, and which men of the world are so apt to des. pise and deride as a weak delusion and fanatical imagination; I mean the divine influences of the Holy Spirit; without which there is not a single individual here present, however highly he may think of the natural rectitude and invincible integrity of his own mind, who may not, in an evil hour, when he least thinks of it, be betrayed by some powerful and unexpected temptation into as much guilt and become as blind to his own situation, as was that unhappy prince of whom we are now speaking. "It was indispensably necessary to rouse the sinner out of this dreadful lethargy; but how was this to be done? Had Nathan plainly and directly charged him with all the enormity of his guilt, the probability is, that either in the first transport of his resentment he would have driven the prophet from his presence, or that he would have attempted to palliate, to soften, to explain away his crime; would have pleaded the strength of his pas sion or the violence of the temptation, and perhaps claimed some indulgence for his rank and situation in life. But all these pleas

were at once silenced, and his retreat completely cut off, by making him the judge of his own case, and forcing his condemnation out of his own mouth. For after he had de nounced death on the rich man for taking away the ewe lamb of the poor one, he could with no decency pretend that he who had destroyed the life of one fellow-creature, and the innocence of another, was deserving of a mild

er sentence.

"There was nothing then left for him but to confess at once, as he did, "that he had sinned against the Lord; and his penitence we know was as severe and exemplary as his crime had been atrocious." (vol. i. p. 278235.)

In vol. ii. p. 127, the Bishop recurs to a subject, his sentiments on which we have already quoted from vol. i. p. 190. Its importance induces us to subjoin the following extract.

"In the Christian system we find many essential improvements of the moral law, which

was carried by our Saviour to a much higher degree of perfection than in the Jewish dis-. pensation, as may be seen more particularly in his sermon on the mount. We find also in the New Testament all those important evangelical doctrines which distinguish the Christian revelation; more particularly those of a resurrection, of a future day of retribution, of the expiation of our sins, original and personal, by the sacrifice of Christ, of sanctification by the Holy Spirit, of justification by a true and lively faith in the merits of our Redeemer If, therefore, we wish to form a just and correct idea of the whole Christian dispensation, and if we wish to be considered as genuine disciples of our divine Master, we must not content ourselves with observing only the two leading commandments of love to God and love to men, but we must look to the whole of our religion as it lies in the Gospel; we must endeavour to stand perfect in all the will of God, and in all the doctrines of his Son, as declared in the Christian revelation; and after doing our utmost to fulfil all righteousness, and to attend to every branch of our duty, both with respect to God, our neighbour, and ourselves, we must finally repose all our hopes of salvation on the merits of our Redeemer, and on our belief in him as the way, the truth, and the life." (vol. ii. p. 127, 128.).

And in his observations, (p. 190, &c.) on the description given in Matt. xxv. of the day of judgment, he inculcates with great earnestness, that nothing can be more distant from truth, or more dangerous to vital religion, than the opinion" that charity, an inquiry concerning which is there exhibited "as a specimen of the manner in which an inquiry into the whole of our behaviour will be conducted," is the only virtue expected from us; that the New Testament every where demands universal holiness; that so far is it from being true that any 'single virtue will gain us admission into heaven, that St. James teaches the directly opposite doctrine, namely, that unless we diligently cultivate every virtue without exception, we shall be objects of punishment: that, "even if we endeavour to fulfil all righteousness, yet it is not on that righteousness, but on the merits of our Redeemer, that we must rely for our acceptance with God. the plain doctrine of Scripture is, that it is the blood of Jesus Christ that cleanseth us from all sin; and that by grace we are saved through faith: and that not of ourselves, it is the gift of God."

For

In commenting (p. 300.) on the account given in Matt. xxviii. of the appearance of our Lord after his resurrection to about five hundred of the brethren, who, "when they saw him, worshipped him; but some doubted:" the Bishop observes:

"Where can be the wonder, if among five hundred persons there should be two or three, who, like the disciples mentioned by St. Luke,* believed not for joy, and wondered; that is (as is very natural) were afraid to believe what they so ardently wished to be true; or who, like St. Thomas, would not believe, unless they touched the body of Jesus, and thrust their hands into his side. But their doubts, like his, were probably soon removed. This circumstance, therefore, only serves to shew the scrupulous fidelity of the sacred historians, who, like honest men, fairly tell you every thing that passed on this and on similar occasions, whether it appears to make for them or against them." (vol. ii. p. 300.)

We have seen (and, if we rightly remember, in Dr. Paley's View of the Evidences of Christianity) a remark on this subject, which we believe to be just. It was while Jesus was yet at a distance, that some doubted whether the person whom they saw was really their Master who had been crucified. But when, as it is added in the next verse," he came and spake unto them;" when ΠΡΟΣΕΛΘΩΝ ελάλησεν αυτοις, coming close up to them, he entered into discourse with them; their doubts must necessarily be removed.

The work which we have been examining, usually holds an even course; not abounding in very deep views of doctrine, nor in applications singularly striking. We sometimes meet with looseness and ambiguity of expression: on one or two instances of which, involving fundamental points of doctrine, we felt strongly disposed to enlarge; but were restrained in part by a fear of inadvertently ascribing to this pious Prelate sentiments, which his words might not be designed to imply. The style is generally plain and perspicuous, and occasionally forcible. If it does not reach the precision and energy which might have been attained; we are not insensible to the pleasing apology which terminates the Preface. We

* Ch. xxiv. 41.

take leave of these lectures with feel. ings of high respect towards the Author, for having stepped beyond the customary routine of episcopal exer tion; and for having thus given an example of those efforts for the support of religion and the extention of its influence, which we are convinced that the present state of the world renders indispensable.

XLV. Four Sermons on-I. Repentance unto Life-II. The Evil of Sin, as committed against God.-III. Christ's love to penitent Sinners.-IV. The Promise of the Holy Spirit; lately preached at the Lock Chapel, and published by particular Request. By THOMAS SCOTT, Chaplain to the Lock Hospital. London, Seely, 1802. Price 2s. 6d pp. 110,

THESE four Sermons are in the Author's usual manner; full, judicious, and highly practical. The doctrines of Christianity are faithfully asserted; and they are at the same time well guarded against the conclusions, both of those who would impugn, and of those who would abuse them.

In the first Sermon, which is from Acts xi. 18, after having shewn the necessity of genuine repentance, as constituting a principal part of the design of the Gospel, the author states its nature and effects. In this part of the discourse, he has gone much into detail; but not more, we conceive, than is necessary in the elucidation of a point on which so much depends. Repentance he regards as beginning in scrious consideration of our thoughts, words, and actions. From consideration, arises conviction of the sins of the heart and life, and of the innate depravity of our nature; whence proceed a spirit of submission and humiliation before God, and a hatred of all sin. And here we beg leave to transcribe an important observation, which will be found to contain one indubitable test of true repentance.

"But now let me ask you, can any one hate sin, and abhor himself for sin; can he love God, and love his neighbour; and yet keep possession of that property, which, previously to repentance, he iniquitously acquired? Surely, if he has the power and the opportunity

of making restitution, and hates the works of sin, he will abhor its wages likewise. He will never consent to perpetuate the injustice of which he really repents: but will certainly make full restitution, where he can, whatever self denial it may impose. In numberless instances indeed it is difficult to know, in what particulars, and to what persons this restitution is due; but the poor, especially the poor of Christ's flock, we have always with us: and here, if difficulties arise, the conscientious penitent will not only bestow, what he is conscious is not his own, and yet knows not to whom to restore it; but even add far more to it, if in his power.

"The apostle however, addresses some, whom he supposes unable to make restitu tion: and his language is well worthy our attention. Let him that stole, steal no more: but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth. Mark the reason: not only that he may honestly support himself and his family: but also, that he have to give to him that needeth; thus, gradually making amends to man for injuries done to man; though he can make no compensation to his offended God. Here he hath nothing to pay,' and begs a free forgive

ness.

may

"In a variety of ways the true penitent, during his daily self examination, will discover instances, in which he hath injured others perhaps in their character, or their principles, by his conversation, or his example: and he will. here too endeavour to counteract, or make amends for bis misconduct, by any means in his power, however humiliating and self-denying; and especially by henceforth setting a good example, and trying to do good to all men, and especially to the household of faith."" (p. 15, 16.)

The Author proceeds to state other particulars by which genuine repentance is distinguished from that which is false and spurious. These are a great tenderness of conscience and a fear of temptation; a love of holiness and a hatred of sin; humility: an increasing sense of our need of Christ's atone ment and mediation, and a growing love to the Redeemer; benevolence and meekness in our intercourse with our fellow men; and an indifference to the world. On these topics the Author speaks so well, that we choose rather to refer our readers to the sermon itself, than to make any further extract from it.

The subject of the second Sermon is, "The Evil of Sin, as committed against God." The obvious design of it is, to convince the readers that the circum

stance which gives to disobedience its greatest turpitude, is its opposition to the will of God; a circumstance, which seems almost to be lost sight of by those moralists who make utility to man the test and measure of virtue; and who speak of vice as if its criminality consisted merely in the injury which it does to our fellow creatures. In opposition to such writers, the Author shews, that the Holy Scriptures urge obedience on very different and far superior grounds; the glory of God being the grand consideration by which it is there enforced.

The text on which this Discourse is founded, is the 4th verse of the 51st Psalm, "Against thee, thee only, have I sinned."

tic words is well illustrated, by consiThe spirit of these emphadering our relation to God, as the Creator, governor, and judge of the universe: the extent of our obligations to him as the author of all our powers and abilities; in whom the authority of a sovereign, the kindness of a parent, and the liberality of a benefactor are united: and the effect which a view of his great mercy towards sinners, particularly in sending his own son to save them, should produce upon our minds. The aggravated evil of sin is shewn to be greatly enhanced in the case of those, who, like David, transgress God's law, after they have "experienced his pardoning love and renewing grace."

Having shewn, that to violate such obligations indicates the basest ingratitude, and is no

less than rebellion

against God, Mr. Scott satisfactorily proves, that many persons may, on these grounds, be involved in considerable guilt, who are not aware of their criminality. Those, for example, who, though not chargeable with any acts of gross immorality, yet habitually forget. God, or who value wealth, pleasure, power, or any earthly object, more than his favour; those who neglect the study of the Holy Scriptures; those who violate the Sabbath, who irreverently use the name of God, &c.

"For who does not perceive," observes Mr. Scott," that however moral, amiable, or respectable he may be in his conduct among men; yet if he treat God with neglect, or set him at defiance, he must be the object of his indignation and abhorrence." (p. 42.)

"But many," he adds, "endeavour to screen themselves by saying, that they do not mean to offend God in this or the other action; for they never thought about him. And thus the very sin, with which they are especially charged, is pleaded in extenuation of other crimes! It is, however, as Mr. Scott proceeds to prove at some length and with great force, "the grand criminality in the conduct of men, that they forget God."-The wicked shall be turned into hell, and all the people that forget God.

The Author concludes this Sermon, by endeavouring to produce a deep conviction of the need we all have of that grace and mercy which are held forth to mankind, in the Gospel.

The third Sermon, which is "On the love of Christ to penitent sinners," is grounded on the parable of the lost sheep, Luke xv. In this Discourse, those who have felt the force of the considerations urged in the preceding sermon, will find much to relieve their fears, without lessening their sense of the evil of sin, or encouraging any presumptuous hopes. The author begins with stating the gracious purpose for which the Son of God assumed our nature, and submitted to all the labours and sufferings of his ministry, namely, to seek and to save that which was lost; and then proceeds to shew, that the appointment of the Christian ministry, and the peculiar work of the Holy Spirit, "which consists in quickening the dead in sin; bringing the prodigal to himself; humbling the proud heart; subduing the stout spirit; awakening the careless conscience; shewing the criminal his guilt, the justice of God in his condemnation, and the future judgment, with all its solemnities and awful consequences;" are perfectly coincident with the same compassionate design; and that wherever there is an instance of a sinner brought to repentance to wards God, and faith in our Lord Jesus Christ, there the fact takes place which the parable was intended to illustrate: the good shepherd recovers his sheep that was lost, rejoices over him, and calls on us to rejoice likewise.

In the second head of this discourse, Mr. Scott sets forth the joy of the Re

deemer in seeing the fruits of his mediation and the success of his word in the conversion of sinners; and then endeavours to encourage the penitent to apply to Christ with a confident hope of finding a cordial welcome from him who came to seek and to save that which was lost." These encouragements are illustrated by our S... icur's conduct to the woman who came to him in the house of Simon the Pharisee; by his behaviour to Zaccheus, to the penitent thief, and to Saul of Tarsus.

Mr. Scott next considers that part of the parable in which the shepherd is represented as calling on his neighbours to rejoice with him, and he regards it not merely as an additional encouragement to true penitents, but as intended also to remind Christians, that it is their duty to take a lively interest in the conversion of sinners; and that it should be one grand aim and design of their lives, by all proper and practicable means, to bring others to repentance and faith in Christ.

Having exhibited at some length the compassion of Jesus Christ to penitent sinners, the Author anxiously warns those of their danger, who should so abuse the grace of the Gospel, as to infer from it, that sin may be persisted in with impunity; proving by a reference to the Scriptures, that those who are thus emboldened to continue impenitent, will assuredly perish, and that with the most aggravated condemnation. He earnestly exhorts all not to indulge procrastination in the concerns of their souls; and concludes with an affectionate prayer," that all present may be found among those, over whom Christians and ministers rejoice; over whom Christ rejoices; and who shall rejoice with him, and in his love and presence, to all eternity."

The fourth Sermon is an able Discourse from Luke xi. 13, on that distinguishing doctrine of Christianity, the promise of the Holy spirit. In the first head of this Sermon, Mr. Scott, after adducing several scriptural proofs in favour of the divinity and personality of the Holy Spirit, divides his agency into extraordinary and ordinary; the former by immediate inspiration, making men prophets; the latter, by his rege

nerating and sanctifying influences, making men saints. He then distinctly states, that it is only the latter which is now to be expected; and proceeds to free the doctrine of the Holy Spirit from the objections with which fanatical men have furnished the opposers of this essential point of Christian theology. We shall extract the passage.

"We do not expect that the Holy Spirit will be given in answer to our prayers, to inform us immediately, as by a whisper, when either awake or asleep, that we are the children of God; or to lead us to this conclusion, by any impression or new revelation; or in any other way, than by enabling us to exercise repentance, and faith, and love to God and our neighbour. Here again, we allow, that enthusiasm has often found admission, and has done great mischief.

"God inspired holy men of old to write the Scriptures, as they were moved by the Holy Ghost; and, while we would teach you to depend on the same Spirit, to guide you into the true meaning of the Scriptures; we would by no means allow, that he ever reveals any thing contrary to the written word, or more than is contained in it, or through any other medium. Now, should any impression be made on the mind of a covetous man, an adulterer, or any other impenitent sinner; that his sins are pardoned, and that he is a child of God and an heir of heaven; it would contradict the Scriptures, which expressly declare that such characters are in the road to destruction. But the Holy Spirit cannot contradict himself; and therefore such impressions must come from • Satan transformed into an angel of light.'

"If an impression lead men from the Scriptures, to form some other ground of hope, or rule of conduct, than is there given; it adds to the word of God, and indeed contradicts it, and must therefore be a delusion.

"If any one thinks he is led by the Holy Spirit immediately, and in the neglect of the means of grace; for that he has now no longer occasion, as being under a higher influence, to search the Scriptures; or that his views are not to be judged by the oracles of God, soberly interpreted as the standard of truth; he is evidently deluded. To the law and to the testimony, if they speak not according to this word; it is because they have no light in them. Even prophets and apostles searched the Scriptures extant in their days, and uniformly appealed to them; and our Lord, in promising the Holy Spirit to his disciples, to lead them into all truth,' adds, He shall bring to your remembrance whatever I have spoken unto you.' (John xiv. 26.)

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"The Holy Spirit is not promised to render us infallible; and they, who professing a great dependence on his influence, refuse to preach or pray, except as moved by the Spirit, probably without being aware of it, advance a claim to infallibility, whenever they thus speak either

to God or to man. Whatever is uttered at

those times, is actually made the dictates and words of the Holy Spirit, and put upon an surely it is more becoming for us to do our equality with the language of Scripture! But best, as opportunities offer, and to ascribe all that is true or good to the Holy Spirit, taking the blame of all that is erroneous or defective

upon ourselves! All such claims, however, as imply exemption from mistake or sin, we utterly disallow, as arrogant and enthusiastic; and only desire to have our principles and actions candidly judged of by the Holy Scrip

tures.

his

"We observe also, that we are incapable of distinguishing the influences of the Holy Spirit, from the exercises of our own faculties, except as every thing holy is considered as coming from his agency, every thing unholy from our evil nature. In fact, there is no actual and entire distinction, except when he acts as a Spirit of prophecy. For, all we are taught to expect is this, that he will dispose and enable us to exercise the understanding and faculties which God hath given us, in a holy and wise manner. He who is left to himself, or under the influence of that spirit which worketh in the children of 'disobedience,' acts freely and without compulsion; faculties being distempered by sinful passions, as the eye or the ear by disease. And he, who is brought under the influence of the Holy Spirit, experiences no compulsion or violence; but the mind being delivered from the effect of delusion and sinful passions, perceives things in a new light, and most willingly makes a new and holy choice. 'I know,' says the apostle, that in me, that is, in my flesh, dwelleth no good thing;' (Rom. vii. 18:) if then, humbly examining ourselves by the sacred word, we become conscious of desires and affections, and perform actions, in which there is something truly good; we may conclude that this is effected by the Spirit which dwelleth in us.' And we may also learn to depend on the promise of the text, in whatever we attempt in obedience to the call of the Gospel.

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"Again, we must not suppose, that the Holy Spirit is promised or given, in order that we may do any thing, which was not before our duty. We ought always to have loved God with our whole heart, and our neighbour as ourselves; having sinned, we ought to repent; and being favoured with the gospel, we ought to believe, to pray, to submit to God, return to him, and walk with him in all his ordinances and commandments. But we are not of ourselves disposed or able to do this: and the Holy Spirit is promised to work in us to will and to do,' according to these our obligations. So that the dispositions and actions, which are really good in the sight of God, are not called in Scripture moral virtues, but the fruits of the Spirit.'

"If these things be kept in mind, most of the objections often made to our doctrine in this particular, fall to the ground, and are evidently

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