sion, are evidences of the operations of the Holy Spirit on the heart. Thus far however he has appeared to teach, that the feelings are "a useful test of regeneracy;" and if he has not positively said that, they are a sure evidence of the presence of the Holy Spirit in the heart; he has at least maintained that, where they cannot be found, there the influence of the Holy Spirit can never have been really experienced. Much also has been said of the sensible comforts proceeding from the impulses of the Spirit; and though we are warned not to consider them "as in the slightest degree necessary to salvation," (p. 176, note) yet we are certainly led to believe, that they are at least general proofs of spiritual assistance. But in the seventh chapter the author unexpectedly declares that all these opinions are erroneous, and cautions us against those who "would persuade us, that almost the whole of religion consists in warm and lively feelings; and that, unless our souls are perpetually, as it were, in the third heaven, we know but little of the nature of the Spirit's influences, or of the privileges of genuine Christianity;" and who are hence obviously led to imagine that, if sensible comforts abound, they may safely conclude themselves at peace with God ; but that, if they be withdrawn, they have no longer any right to believe themselves his children." (p. 188.) We ́e are told that "this is to suppose the favour of God to be as variable and irregular as the human temperature;" and that "his covenant is built upon a surer foundation than either our feelings, or our faithfulness." (p. 189.) All this we steadfastly believe; but if these things be so, what will become of all Mr. Faber's prior reasoning? Has it not occurred to him, that, if dejection, despondency, coldness, and indifference, are imputable to human temperature; those warm and lively feelings, which are called sensible comforts, may be accounted for in the same manner? that one may be as fallible a test of the favour of God, as the other of his displeasure; neither in fact being any test at all? Such we should affirm to be his own conviction on the subject, had he not before called these " strong consolations" the "seal of the Spirit;" (p. 182.) had he not taught us that he who has this seal, finds within himself a certain relish and affection for heavenly matters." (p. 180.) Such are the contradictions into which learned men are seduced, when they forsake the plain letter of Scripture, to follow the dictates of their own imaginations. To us Mr. Faber never appears to reason more forcibly, or more ably, than when thus refuting refuting his own prior statements. The following passage contains so powerful an argument against all reliance upon feelings, as a criterion of our spiritual state, that we are astonished that the author was not himself convinced by it of the sandy foundation of his own system. "Faith is not the evidence of things seen, but of things unseen: consequently, if our religious state was to be decided by our feelings, the very foundation of faith would be overturned; and we should have sensible demonstration of that, which we are required to believe simply because God has promised it." (p. 191.) Is it not extraordinary that such a passage, should be immediately followed by an attempt to reduce the whole foundation of confidence to internal feeling? The questions "How am I to know whether I have been renewed by the Holy Ghost? How can I tell whether I have any right to apply God's promises to myself?" (p. 191.) are answered wholly by an appeal to the evidences of inward feeling. "Are we sensible of any internal contest in our hearts? Do we perceive a new principle, to which we were formerly strangers, strongly drawing us to the practice of holiness, and all good works; while another principle damps our ardor, discourages our exertions, and too frequently frustrates our best resolutions? He that has never felt such a struggle, must either be sinless or dead to sins. It is needless to say, that the former supposition is erroneous." (p. 192.) Again; "Many persons will readily enough acknowledge their imperfections; but the question is, in what manner do they make the acknowledgment? do they really feel the burden of their sins to be intolerable? Do they indeed, and from the very bottom of their souls, experience the pain and grief of falling so short of their wishes? Or do they confess their failings with as much phlegmatic indiffer ence, as if it were a matter which concerned any body in the whole world rather than themselves." (p. 193.) We cannot refrain from asking the author whether all this may not depend upon temperament? whether it is not a mere question of feeling? and therefore, whether we should not "overturn the very foundation of faith" by attempting to "decide our religious state" by an enquiry conducted upon such principles ? But enough of this: we trust that sufficient has had been said to shew, that, in attributing to the author contradictory and inconsistent statements, we have not lightly brought forward a charge, which we were unprepared to substantiate; and we wish not to Nn 2 press press the subject farther. We are indeed conscious, that we have already trespassed too long upon the patience of our readers; but we hope that the importance of the topics which it has been our duty to discuss, will plead our excuse for the length to which our remarks have been extended. In our examination of this Treatise we have certainly found more to censure than to approve; we trust however that, in expressing our opinions, we have not overstepped the bounds of candour and respect; it has been our wish to give them firmly, but not harshly; to warn our readers against the errors of the volume, without unnecessarily wounding the feelings of its author. We have a public duty to perform, and from that duty we shall never shrink. The author is a man of unquestioned talent, and literary reputation; he stands forward, not as an unknown individual, but as placed by his character, and his advancement in the Church, upon an eminence. Many will look up to him, and receive his opinions as stamped with the seal of unquestionable authority; and when he declares that " they exhibit to the best of his judgment the doctrine of the Church of England,” and that they are not hastily sent forth into the world, but have the sanction of twelve years experience and study in his profession; what can be expected but that many will bow to them with im plicit deference, and be content to mould their sentiments, respecting some of the most important points of Christian faith, upon his representations. It becomes then an obvious duty to protest against the errors of such a work; to warn the unwary reader not to mistake the dogmas of a party, for the deliberate voice of that Church, of which he is a member; and to assure him, that he will find in Mr. Faber's Treatise nothing more than a repetition of arguments, which have been often tried in the balance and found wanting; of doctrines, which the Church of England, speaking by her ablest and best supporters, has long ago publicly and repeatedly disclaimed. Such is our unbiassed judgment of the general character and tendency of this volume; a judgment by no means given in the spirit of hostility to its author, but pronounced under a deep conviction of the necessity of counteracting, as far as may be, the dangerous effects of those doctrines, which he has unhappily lent himself to support. BRITISH BRITISH CATALOGUE. DIVINITY. ART. VII. The Doctrine of Baptismal Regeneration contrasted with the tenets of Calvin. A Sermon preached before, the University of Oxford, at Christ Church, Jan. 29, 1815. By Richard Lawrence, LL.D. Regius Professor of Hebrew &c. Parker, Oxford; and Rivingtons, London. Would we cut off one of the most fatal sources of fana-. tical error and restrain the wanderings of idle and unholy pre. sumption, it will be a point of the utmost importance to fix the exact time when that regeneration, which is declared so essential to the Christian state, actually takes place. Scripture, indeed, has most clearly and unequivocally marked the season when we are born again, and become children of light, namely, at Baptism, when we are initiated into the Christian Covenant by "the washing of regeneration, and renewing of the Holy Spirit." In discussing this important point, Dr. Lawrence has given a short history of the rite of baptism according to the Jewish customs. He gives us the authority of the Talmud for stating that without this ceremony no man could be considered a proselyte, even though he were circumcised: and that when thus admitted into the Jewish Church he was considered, in their own words, as an infant newly born, or in other words, regenerated, "In conformity then with the prevailing idea of Regeneration, at the æra of the promulgation of Christianity, appears to be that, which was established by our Saviour and his Apostles. One was considered as an admission to the rights and privileges of the Jewish Church, the other as an admission to the rights and privileges of the Christian. The former entitled to all the blessings of the old, the latter to all the blessings of the new covenant, and both to the high appellation of the elect people of God. "In every age of the Church of Christ, from the first to the sixteenth century, Regeneration was always regarded as a necessary result of Baptism. Indeed the early writers of the Christian Church perpetually use it for Baptism itself. Regeneration then and Baptism, until the writings of Calvin grew into esteem, were universally deemed things inseparable. Nor does it seem requisite to prove this by a minute detail of quotation, because it is impossible for any one, who is in the slightest degree acquainted with the history of Christian opinion for a moment to doubt it. "Calvin, "Calvin, whose productions in early life marked him out for a reformer of no common talent, who seldom was disposed to think, and as seldom to express himself, like other men, was the first who separated, what had ever been before united, Regeneration and Baptism. Regeneration was with him, a renovation of mind, a conversion of the heart to God, appropriated solely to certain personal favourites of Heaven." P. 6. This opinion then of Calvin, with all the absurdities which his followers have erected upon the foundation of their master, Dr. Lawrence combats with much success. We can strongly recommend this Sermon to the attention of all, particularly of those, who are the victims of a painful solicitude, always bordering upon melancholy, and too often degenerating into despair; waiting for assurances of the Holy Spirit, or according to the more violent enthusiasts, expecting the agonies of the new birth. Most fatal indeed, is that doctrine of assurance to the peace of individuals, and most destructive is it to the wel fare of the Church. We earnestly hope that discourses such as they are before us, may have their due influence in chasing this unhallowed phantom from the walls of our earthly Jerusalem. We shall with pleasure present our readers with the conclusion of this excellent Sermou, as expressing in a clear and spiritual style the doctrines of our Church upon this vital question, and of scripture, upon which that Church is founded. "Let the Calvinist afflict himself with tormenting surmises respecting those peculiar symptoms of Regeneration, those indescribable sensations of a heavenly call, which if he feels not distinctly at some precise period of his life, his conviction is, that he must perish everlastingly. Let him secure himself, as he can, on the dreadful precipice, where presumption points forward upon one side; upon the other, horror and despair. If the Garden of Eden be before him, still does he behold it, guarded in every direction from voluntary approach by the flaming sword of predestination; and behind him extends a waste and howling wilderness. "Our creed is less aspiring and more consoling. We ascend not with gazing eye towards the inaccessible light, to scrutinize that mysterious will of the Godhead, which the very angels tremble at while they adore, Upon us has the glory of the Lord, distinctly manifested in his revealed will, already arisen. Confessedly "Regenerated, and made God's children by adoption and grace," no personal decree of reprobation excludes us from the Tree of Life. Confessedly to our grasp is its vivifying fruit consigned; and nothing on the part of heaven prevents us from tasting it and living for ever. Thus, therefore, happily assured, never let us contemplate Baptismal Regeneration as an ideal and shadowy conceit, but as a real and substantial blessing; always remembering, that to rea son |
