ART. XXI. A Letter to the Rev. Robert Hawker, D. D. Vicar of the Parish of Charles, Plymouth, occafioned by his late Expedition into Cornwall. By the Rev. R. Polwhele, Vicar of Manaccan. 12mo. Pp. 95. Price 1s. 6d. Cadell and Davies. London. 1799.

WE have had frequent occafion, fince the commencement of our work, to advert to the too prevalent fin of schism, and we have explained, in a fummary manner, our conceptions of the doctrine of the established church on that topic. If thofe conceptions be just, it is certainly a duty ftrongly incumbent on every member of that church, but more particularly on its prelates and pastors, to exert every mean in their power, if not for the repreffion, at least, for preventing the extenfion, of fchifm; if they be erroneous, charity, at least, if not duty, fhould lead them to expofe our errors, that, by knowing, we might be taught to correct them. That our ftrenuous defence of the eftablishment, against all affailants and intruders, fhould draw down upon us the vengeance of the elect, as well as of other fchifmatics, was naturally to be expected; hence the violent attack commenced against us, in one of the monthly vehicles of fchifm, excited not the fmalleft furprize. But that the conductors of fuch a publication, inftituted for the avowed purpofe of propagating principles, hoftile to the establishment, throughout the kingdom, fhould deem it expedient to undertake the defence of a dignitary of the established church, whofe duty it is to prevent the diffusion of fuch principles, would certainly have occafioned a confiderable degree of aftonishment, had not the motive of the defence been too evident to admit of mifconception. The worthy prelate, however, in queftion, will, we conceive, not feel very much obliged to thefe officious zealots, for going fo much out of their way, in order to make his Lordship appear as one of them. As to ourselves, we shall only, for the prefent, ftate that the writer of the article, to which we allude, has not fenfe to difcriminate between palpable irony and ferious declaration, nor yet honeftly to abstain from supporting his attack by the advancement of deliberate falfehood.* It is worthy of remark, that the very men, who are thus forward in defending one prelate, have the effrontery to tell another, that he advances opinions which have no more to do with the doctrinal fentiments of the church of England, than they have to do with the fcriptures!!!" And this falfe and impudent affertion is applied to a paffage in which his Lordship has unquestionably fupported the true doctrine of the church of England, juftly and ftrictly. It is impollible, here, to point out all the defects of this low, wretched

*We fhall be induced to recur to this topic hereafter, by the recent declaration of these cauting fanatics, that "none can charge us with a direliction FROM the truth."

publication, which, far from promoting a fpirit of true piety, far from contributing to the happiness of the mifguided individuals, for whofe profperity its fanatical editors affect fo fervent a zeal, is eminently calculated to render them unfit to discharge their religious, moral, and focial duties, and to produce thofe evil confequences which are fo ably and fo ftrongly depicted in the Letter before us. But, convinced as we have long been, of the indispensable neceffity of affording fome more effective antidote to the poifon which is diffufed with fo much ardour, fo much induftry, and by fuch an infinite variety of channels, having already corrupted, if the accounts of those who have been employed in adminiftering it may be credited, no less than HALF A MILLION of his Majefty's fubjects, we have determined to bring out another periodical publication, a large portion of which will be more immediately appropriated to this moft defirable purpose. The arrangements for this work are already far advanced, and we hope foon to be enabled to hoist a pure banner, unfoiled by the touch of fchifm, unpolluted by the finger of fanaticifm, under which every true friend to the established church may find fhelter and fupport.

It is a fubject for ferious lamentation, that feveral regular ministers of the established church have been infected with this false spirit, which a fenfe of duty, and a knowledge of the pernicious effects which it has produced, has led us fo ftrongly to reprobate, and fo firmly to oppofe. Dr. Hawker, a clergyman of abilities, in the Weft of England, it appears, is one of this defcription, who, not content with inftilling his own doctrines into the minds of the flock immediately entrufted to his care, has deemed it not incompatible with the dignity of his character, to become a kind of itinerant preacher, with a view to diffufe his principles widely over the country. It is this conduct which has extorted from Mr. Polwhele, a gentleman equally diftinguished for zeal duly regulated, and abili ties properly applied, an attack not more remarkable for its ftrength than its juftice. Our author acknowledges the talents of his adverfary, as difplayed in his literary compofitions, and gives him due commendation for his zeal in religious matters, where it has not exceeded the bounds of prudence and propriety; but he expofes, with infinite force, and with becoming energy, its dangerous tendency, in most inftances, and he corroborates his general arguments by the adduction of appofite facts, fome of which, we confefs, have alike aftonished and fhocked us.

Mr. P. accurately defines the nature of enthufiafm and fanaticifm, that no opportunity may be afforded, to his opponent, of mifreprefenting the charges which he prefers against him; and he fupports his own pofitions by various well-felected quotations from the wellknown work of Bishop Lavington, entitled, "The Enthusiasm of Methodists and Papifts compared." The nature of the doctrine objected to by Mr. P. may be collected from the following pailage :

"In a note at the 313th page, you tell us, that all men are as lifeless as Ezekiel's dry bones in the valley, till the Lord put his Spirit into them, that they may live that preaching may wound the confciences of men, occafioning fa noife and fhaking in the hearers;' may awaken greater attention to the outward forms of religion, more conftant application to the means, more careful endeavours after moral duties, like the finews, the flesh, and the 1kin-but that, till the breath of the Lord breathe upon them, they can experience no life. Ac cording to this doctrine, our regeneration depends not, in the flightest degree, upon ourselves: it is the fole effect of the divine agency. We may be fober, and chafte, and juft, and honeft, charitable to the poor, benevolent to all. We may offer up our prayers and thanksgivings to God, both in public and private, join in the Holy Communion, and liften to the word of exhortation; and yet, be on a footing in respect to the spiritual life, with drunkards, and robbers, and fabbath-breakers. Unless the Lord hath prede tined us for glory; unless his Spirit infufe life into our bodies, we are even as thofe that have been long dead,' mere maffes of corruption. That we shall not only be driven to God by an irresistible force, independent of our own inclinations or exertions, if we happen to be claffed with the elect, but be fenfible of the exact moment of this miraculous operation, is a doctrine alfo of yours, in common with almoft the whole tribe of religious enthufiafts. In a note at the 330th page of your Sermons, you intimate that the Ele&t Christian will look for a jenfible demonßration of the fpirit,' like the apostles of old-the fame in kind, though in a lefs degree-and, like them, will “be fuddenly filled with the Holy Ghost, and speak the word of God with boldness.'

"In your note on the omnipotence of the Holy Ghost, (at pages 255—259,) you muft limit your obfervations, (you fay,) to the particular illuftrations of the divine agency in the hiftory of the faithful. In the difpenfations of God's providence, how refreshing is it, (you exclaim,) to trace the omnipotence of the bleffed fpirit, manifefted towards them in all the various means of provifion, adapted to their multiform wants and neceffities!'

"The multiform wants of which you speak, are temporal, I conceive, as well as fpiritual. If, in part, temporal, would you be understood to fay, that the faithful, as contradistinguished from the rest of mankind, are vifibly supported by Providence, like Elijah fed by ravens in the wilderness? If you do not, I confefs you speak a language which to me is perfectly unintelligible. If you do, your affertion is too ridiculous for argument." Pp. 10-17.

"Oh! (fays one of the wretched fanatics whom the Bishop of Exeter is expofing to just contempt,) On! I cannot be freed from doubting till I have more infallible affurances-till I hear Chrift fpeaking to me; fo that I may be fenfible in that very hour, that it is he that fpeaketh. Then for Mr Wesley: I felt faith in Chrift; and an affurance was given me that he had taken away my fins, even mine.' The ufual method of the fpirit, is to give, at one and the jame time. the forgiveness of fins, and an affurance of that forgiveness.'-' In that moment, (fays another,) I beheld the Lamb of God taking away my fins.-My fifter received the atonement on St. Peter's day. At that hour, one, who had long continued in fin, from a despair of finding mercy, received a full, clear fente of his pardoning love, and power to fin no more. One perfon could neither eat, nor ileep, nor read, till Chrift had affured him of falvation. By way of parallel to thefe prefumptuous imaginations, we read, that Sir Francis bewailing his fins from the bitterness of his heart, was, by the Holy Ghoft, fully certified of the plenary remiffion of all his fins. And once defiring a barber to fhave him gratis, for the love of God, the barber refused till the Saint had given him full affurance of falvation.'-See The Enthufiafm, &c. Part I. Pp. 43, 44. Ilow idle it is, (fays Dr. Ibbot') for meen to trouble themfelves, or others, about the exact time of their converfion!'- We need not difquiet ourselves, or diftruft our own ftate, because no ftrange thing has happened unto us, because we have not been terrified, nor felt any violent inward pangs and convultions. For religion is easy and natural, pleasant and delightful, unless we have made it otherwife by contrary habits and even we may be reconciled to it, without any of this unnatural dread or concern.' See Dr. Ibbot's excellent Sermons on the new birth,' and new creature,'

In order to throw a farther light on the doctrine of Dr. Hawker, Mr. Polwhele quotes fome paffages from a fmall treatife publifhed by the Doctor, entitled, "The great and leading points of the Gospel, explained in three Dialogues between a Minister and one of his Parishi oners," which, in the opinion of its author, contains "the fum and fubftance of religion."

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"In this treatife, you observe, that the fubftance of the gospel, as to its faving influence, might be brought within the compafs of three particulars; the first of which is, to know ourselves in our loft and ruined state before God. The fecond, to know the Lord Jefus Chrift, under all his divine offices, as the reftorer of our fallen nature. And the third, to know we have a dear intereft in him.' "Under the first head, you tell us, that unless the grace of God hath paffed upon us, we are all alike dead in trefpaffes and fins;' and that we cannot think a good thought, fpeak a good word, or do a good action.*' (Pp. 6, 7.) According to this doctrine, the beft moral men, and the moft hardened villain, are equally the objects of their Creator's wrath, and muft both be damned to all eternity, unless God choose to draw them to himself. In your opinion, indeed, the hardened villain' has the best chance of being faved; fince you declare, (at P. 28,) that though you were the chief of finners, your encouragement is not leffened, but increased.' In the number of loft finners, you include thousands, and teas of thoufands, (P. 8,) who, every Lord's day, attend the service of the church. "Under the fecond head, your parishioner makes his appearance diftracted and miferable. P. 10.) 'He has difcovered, (he fays,) that his fancied righteousness before God is full of unworthiness; and that, even in his moft holy things, he is unholy.' He does not detect (as the beft of men might do) any improprieties or errors in his behaviour; fee his infirmities in a ftronger light; regret, for inftance, the obtrufion of unchafte and irreligious thoughts, or specify any omiffions of duty to his wife, his children, or his fellow creatures; but, on the principle of original depravity, he laments, in a general obfcure manner, the bias of his nature to fin, and cries out, that in his flesh there dwelleth no good thing.' (P. 13.)

"Amidft his anxieties to repent, and to be received amongst the faithful, you tell him, for his comfort, that repentance is the fole gift of God; and that a man might as foon change the colour of his hair, or alter the complexion of his countenance, as the complexion of his mind; that the strongest resolutions formed in man's own ftrength muft fail; and that, even if it were poffible to keep them, the good conduct of the prefent can make no compensation towards God for the evil conduct of the paft.' (P. 14.) You inform your parishioner, however, that as the fins of his people are transferred to the perion of Jefus, fo his righteousness is imputed to them alfo; and that, in confequence of this imputation, they are confidered as righteous before God.' (P. 17.) Surely this is one of the most abfurd and dangerous doctrines that ever was devifed by man. If the righteoufnels of Chrift be imputed to the faithful, fo as to become, (as you teach us,) their righteoufnefs, it follows, that the faithful are equally righteous; and, indeed, that the faithful are, in the eye of God, as righteous as Chrift himfelf!!! How impious; how blafphemous! Vain are our hopes of falva. tion, unless we endeavour to attain some righteousness of our own! The fcrip tural doctrine of the redemption is, fimply, as follows:-Man had broken the first covenant between his Creator and himself; and this tranfgreffion demanded punishment from the divine juftice. It was then a mediator appeared between God and man: and this mediator was Chrift Jefus; who, having made by his fufferings and death, a full atonement and fatisfaction for that tranfgreffion,

"A doctrine which you falfely deduce from 2 Corinth. iii. 5. whilft, in order to render your own meaning more forcible, you quote the text faliely; All our fufficiency is of God.' The original is, n sxavo ne now EX TOD OLGU. * Our fufficiency is of God."

obtained

obtained a new covenant for man. The condition of this covenant is, Repentance from every evil work; a lively faith; and obedience to the will of God, to the beft of our poor abilities; an obedience, though not perfect, yet fincere. If we perform this condition, we shall obtain, through the merits of Chrift, eternal happiness. If we fail in the performance of it, we have nothing to expect but everlasting mifery.

"But to return to the dialogue, your parishioner, Sir, feems amazed at the mysteriousness, the incomprehenfibility, of your doctrines. This is not to be wondered at. Nor are we furprized that, at the clofe of the fecond interview, he goes home with only a faint glimmering view' of what you have been defcribing.

"Under the third head, you congratulate your parishioner on his feeling himself to be a poor finner; on being fenfible of the burthen of his fins.'

P. 23.

"With refpect to our Saviour, your parishioner observes, that he is perfectly fatisfied of the all-fufficiency of Jefus, to purify the finner from the leprofy of fin. But, whether Jefus will condefcend to cleanfe me; whether I am the object of his grace and mercy; this is the grand point I want to know,' fays your trembling parishioner.-P. 24.

"This, you tell him, is really the grand point, fince religion is a perfonal thing; and another man's Chrift can be nothing to your parishioner, unless he be your parishioner's Chrift alfo.'

"Of this perfonal intereft in Chrift, (you fay,) he will probably receive, at fame time or other, an affurance from heaven. When, however, the time of this affurance fhall come, you cannot inform him, though you obferve, that he goes forrowing all the day in a sense of tranfgreffion, and frequently crying out under the heavy load of fin, O wretched man that I am, who fhall deliver me from the body of this death!' (P. 30.) You, at laft, difmifs him with the admonitionNot to be impatient in the expectation of this affurance.' And you tell him, in confolation, that many a gracious foul may walk without affurance through life; and the dying hour will be the fealing hour.'

"So your poor parishioner leaves you, weighed down by the burthen of his fins, and doubtful when the moment of grace fhall arrive to relieve him from that burthen. Is it poffible, that any man, with fuch a horror upon his fpirit, can perform the common duties of life with any degree of fatisfaction to himfelf, or his connexions? It feems, then, that all mankind come under two grand divifions:

1. "Thofe who, left to themfelves, are infenfible of their fins.

2. "And those who, awakened to a fenfe of their fins, are either expecting, or have actually received, an affurance of falvation.

"For the first clafs, I will not affert, that you have adopted the Calvinistic doctrine of their reprobation from all eternity. Yet, according to your notion of Redemption-work,' (as you term it,) you must confider the whole human species as in the broad way to deftruction, except thofe very few, who not only feel their fins, like your parishioner, but are enabled by the Holy Spirit to transfer their fins to Chrift, and apply his righteoufnefs to themfelves. To all who are without the pale of Chriftianity, this is utterly impracticable.*

"In nearly the fame predicament are the whole tribe of profefiional Chrif

tians.

"If St. Paul's authority be preferable to Dr. Hawker's, (a questionable point, perhaps, as they were both equally gifted by the Holy Ghoft, and almoft have been equally righteous, from the imputation of Chrift's righteoufnefs,) the Heathens not having the law, are a law unto themfelves: and, if they act in conformity to that law, they will affuredly be faved through Chrift, who died for the fins of the whole world. If Dr. H. allow the truth of this pofition, and yet exclude moral Chriftians from falvation, it is a truly unfortunate thing, that they were born in a Chriftian country, or admitted within the pale of the church." "One

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