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allay the apprehensions of many a spirit perplexed and troubled with fanatical illusions.

"There are some, who learning from Scripture, that glorying or rejoicing in the Lord is not only the privilege of believers but their duty; that they are exhorted to rejoice always, and that joy is mentioned expressly as one of the fruits of the Spirit; yet not experiencing any of those high extatic feelings, which they hear others describe, are disturbed, imagining that they do not possess proper evidence that they are in a state of grace. But if, instead of consulting the feelings of others, they would consult the Scripture, they would find that the joy described there and exhibited in the history of Christ and the Saints, is rather the sedate, calm satisfaction produced by a sense of the mercy and grace of God than any rapturous feelings; that this joy may be mingled with trembling; that it may be felt by one who is yet a man of sorrows and acquainted with grief; and that it is a joy which mani

abound, holy and temperate joy will be the necessary result.". P. 127.

There are other fond questions, incidental to the connexion between repentance and faith, as whether repentance has the precedence of faith, or faith of repentance, and in which does the spiritual life origi. nate, of which it is rightly pro. nounced, that they are such as there are neither means nor occasion to resolve.

Sermon VII. On the present im. perfection of the knowledge of be. lievers, when compared with what it shall be. The true occasion of surprize is, not that men have no perfect knowledge, but that they have any conception of the great truths of religion, of those truths which no reason can discover, of which the tumult of the passions

fests itself rather by prayer, and expres- prevents the adequate apprehension,

sions of gratitude to God, and hearty ac quiescence in his will, as it did in Jesus when he rejoiced, than by any strong effect on the spirits. I do not intend to cast disrespect on the most rapturous and extatic feelings. I am sure there are communications made in the Scripture, that might well fill us with the most enthusiastic joy all that I would say, is, that such raptures are not essential to the joy required in the word of God, and are not to be regarded as evidence of a state of

grace.

"But further, some being dissatisfied with themselves for the want of that joy and rapture which they are hastily led to believe are the proper feelings of a Christian, endeavour to attain them by direct means, trying all schemes to work them selves up to a kind of enthusiasm, and fancy that they are not in a proper devotional frame, till a strong effect is produced on their animal spirits. Here again they err, not knowing the Scriptures. We find no such process recommended there. To attain to joy, the word of God directs us, to seek those things which are necessary to the production of it, such as evidence of an interest in Christ, a con, stant and conscientious obedience, a holy frame of spirit, a perfect confidence in the grace and promises of God, and well regu

lated affections: for without these attainments, and such as these, there can be no true joy; and where these things are and

which flesh and blood can neither inherit nor perceive. These spiritual truths are conveyed to us by means of sensible material objects, indicating to us something of the spiritual world, but indistinctly, not indeed seen through a glass of imperfect construction, as Mr. Carlile explains the text; but according to the exposition of Parkhurst, in a mirror, which was antiently made of metal, and liable to rust and spots, and in which the reflection of the image was often therefore imperfect. The great method of religious instruction is, however, through the revelation of the Scriptures, of which the difficulties and obscurities are necessary to the very nature of a communication addressed by God whose wisdom is infinite to man whose faculties are limited: and they are also consistent, as is shewn by Mr. Carlile, with our present probationary state, and requisite for the trial of our faith and submission to divine testimony, which implies on our parts a voluntary exertion. There are other things beside the mysteries of religion, which

can now be seen only in part, and of which the imperfect knowledge excites no doubt or offence: such are especially the operations of providence; the divine dispensations to ourselves, and the effect of our conversation in the world.

"We are equally ignorant of the effects of our conduct on other persons. Our actions and our language frequently sink deeper into the breast of others than we are aware of. We know not, often, when a foolish act, which we have carelessly done, has become a lasting temptation in the bosom of some one who witnessed it, or when an unguarded expression has wounded the feelings of our brother, or has proved a snare or temptation to him, and continues, like a fiery dart, to rankle in his soul long after we have forgotten it. O my friends, it is a solemn and awful thought, that we have, perhaps, by our

plicit and entire obedience to the divine instructions.

Sermon VIII. Effects of the perfect vision of God and spiritual things on the characters of the redeemed in heaven. The substance of this Sermon is thus briefly recapitulated:

"Such then is the nature of that image of God which the soul of man is capable of exhibiting-a resemblance of his intellectual attributes and of his moral affections, an imitation of whatever is inimitable in his character, and such an impression or effect resulting from his attributes and acts as is sufficient to afford some just conception of them to creatures acquainted with the feelings of the soul, sufficient also to impart to the soul inconceivable beanty and splendour." P. 173.

The impression which the con

evil example, by the incautious expression templation of the divine perfections

of unscriptural sentiments, or by acts or words which have stirred up bad feelings and passions in the hearts of those who have been exposed to them, contributed more to the ruin of souls than the most spiritual, and diligent, and pains-taking among us have ever contributed to their salvation. Whenever we have violated the Law of God, in any respect, we have been shooting arrows in the dark, when we have wounded some and pierced the hearts of others, while we like madmen have been saying, 'Is it not in sport?'

"And, on the other hand, we know not what effect any, even imperfect endeavour to promote the glory of God, may through his blessing produce on others. We know not how a word dropped, it may be without definite intention or any expectation of its producing any striking effect, may take root in some heart, and spring up to everlasting life: nor how an example of faithfulness in duty may confirm and strengthen the faith of some, who were not in our thoughts when we exhibited it." P. 150.

The practical lesson to be learned from this imperfection of our present knowledge, is an earnest attention to the revelation of spiritual truth: a faithful acknowledgment of the importance of the divine care and protection; a willing and thankful submission to the dispensation of the divine providence, and an im.

will produce in the mind, may in some degree be reflected upon others, upon children, and upon servants, who, while they are most indifferent to direct and positive instruction, are silently and jealously watching the character and conduct of those whom they suppose to be under the influence of the great truths of religion. The earnestness of Mr. Carlile on this topic is worthy of the deep and solemn interest of the occasion.

"Nor have we far to go to find creatures precisely in such circumstances— creatures that have immortal souls that may be saved or perish for ever; to whom it is therefore of the utmost consequence to obtain just conceptions of the great God with whom they have to do; who are incapable of forming such conceptions of him from his works or from his word, but who could learn much respecting him from the reflection of his character, or the character of those with whom they associate. Those to whom I allude are children. They have immortal spirits that must be saved or lost, and it is of the very last importance that they be trained up with just impressions of the character of the holy Lord God. It is not easy to impart to them proper conceptions of him by instruction. Much of the language in which such instructions must be conveyed is unintelligible to them. But they under

derstand the meaning of love and joy, and fear and reverence, when they see them in exercise; aad if you exhibit before them the genuine expressions of those affections, and tell them that they are excited by the character of God, and by what he has done for you, they will better understand the excellency and dignity of his character, and the value of his benefits, than they probably would from all the instruction you could give them. So important to your children is this kind of

image or reflection of God upon your spirit and conduct, that they will certainly take their views of God from that source, rather than from your instructions. If you treat the characters or laws of God with levity, you may discourse to them of his majesty, his goodness, and his power, or of heaven and hell, in vain; they will certainly treat him with levity also, unless they come under the teaching of another and better instructor; and, if you would train up your children with just conceptions of the majesty of God, always treat his name and his book, and every thing that is his, with reverence; if you would impress upon them a just sense of his authority, pay implicit deference to it yourselves; if you would convey to them some adequate conception of his ordinances, shew that you value them above every worldly thing; and, if you would teach them that there is a delight in communion with him, shew them that you delight in

praying to him, and reading his word, and meditating on him. Thus your mind and character will become as a mirror, in which the infant mind will see reflected somewhat of the greatness and goodness of God." P. 170.

Sermon IX. On Justification by Faith. The corruption of Adam, and the guilt which he incurred, in the character and capacity of head or representative of mankind, and ́which devolves upon his remotest posterity, is shewn to be a doctrine not inconceivable in itself, nor involving any imputation on the justice of God; and this doctrine is afterwards applied to illustrate the nature of the redemption which is in Christ Jesus. The two doctrines, thus connected and combined, will always throw light upon each other, and humility will be prescribed, while consolation is imparted.

Sermon X, Justification by grace

is of free Grace. This is a proposition which few men will dispute, and it would indeed be a solecism to maintain, that justification, in its proper sense of pardon of sin, acquittal of guilt, and admission to favour, is not an act of grace, to which the person justified can prefer no claim. This justification is always described to be by faith, and not by works, and to lay the person justified under new obligations of duty and responsibility. Divines of the highest eminence have distinguished between primary justification, which they ascribe on the part of man to faith only (agreeably to the divine institution commonly professed in baptism, when the person is regenerated) and final justification in the last judgment, of which works as well as faith are the condi tion, without which there is no admission to the heavenly glory. With what justice this distinction has been pronounced unscriptural, the reader will determine. This distinction is not noticed by Mr. Carlile, who di rects his attention rather to the distinction between justification by grace, and justification by works, as if justification in both cases were the same, and admitted to the same state; and considering faith, the means of justification to be in its object, nature, effect, and origin, the work and gift of God, which under proper limitations no man will deny, he therefore ascribes to him alone the end to which it conduces. This view assigns to faith more than its proper office in the work of justification, and almost elevates it from a means and instrument to a cause

and condition of that justification, which in the first instance is necessarily and in its very nature gratui tous. It appears also as it were to divide the one satisfaction offered upon the cross into many acts of justification, simultaneous with the acts of faith in the persons severally justified: and in accommodation to this representation, mention is made

in this, and in other discourses, of the sovereign grace of God, and of Christ's dying for his people, thus superseding the purer and more scriptural expressions, which describe the grace of God as the gift of a Father, and the death of Christ as an atonement for every man, and for all men; for the world, and for the whole world.

Sermons XI. XII. On the provision made in the plan of redemption by the grace of God, through faith, to secure the interests of morality, and to promote holiness of life. It is a common insinuation of the Socinians, that the doctrine of the atonement weakens the foundation

and principle of religious obedience, not considering that the finest exhortations in the Scripture are deductions from this indispensable doctrine. The Socinian objection is unhappily countenanced by the vain opinion of some, who professing to hold this sacred truth, consider themselves exempted from moral obligations and responsibility. It is in answer to these practical apostates from the truth and righte ousness of the Gospel, that Mr. Carlile addresses an able argument, in which he shews that faith secures morality; 1. by the influence and operative efficacy of true belief: 2. by the calls of love and gratitude which it addresses to mankind; 3. by uniting the believer with Christ in new relations of the most powerful interest and effect; 4. by making love the principle of duty, a prin. ciple capable of preserving the standard unimpaired: 5. by making holiness the great object and test of faith, and by exhibiting in afflicting dispensations the corrective love of the heavenly Father. In this statement of the moral provisions of the Gospel, he justly exposes the inconsistency of those who, while they scruple not to ridicule and revile the affected precision and scrupulous righteousness of some of their brethren, nevertheless charge them with holding a faith of an immoral ten

dency. He also condemns the error and presumption of those, who profess to be offended when they hear of the superior holiness of those who rest their salvation on their duty, in comparison with that of those who seek only in their faith: and he argues against the complaint of some, who are averse from the preaching of duty; a complaint which is not peculiar to the Scots Church, and on which some in other places may listen to the voice of reproof.

"There is a feeling, sentimental objection, that is sometimes made to the urgent and frequeut inculcation of duty from the pulpit, namely, that if ministers can persuade men to believe in the Lord Jesus Christ, and to love him, they will do their duty spontaneously; that without this principle of love they never will; and therefore, that instead of preaching duty, ministers ought to speak to their hearers chiefly of the love of Christ, that they may awaken in them love to him. Tell me, my friends, is the wife to have no steady principle and rule of duty? Is conscience to be entirely laid aside? And is she to depend upon the impulse of a romantic attachment to her husband, which will make her all assiduity and attention so long as she is under the influence of strong feeling, but which, when her spirits flag, will leave her without either motive to her activity, or direction for her employments? or shall her love to her husband induce her to adopt and conscientiously to adhere to some well arranged system of activity, which, whatever may be her occasional feelings, will maintain in her a regular consistent propriety of conduct? When a son is urged to do his father's will, and directions are offered to him for that purpose, shall he be permitted to say, 'Don't talk to me of duty, it produces a cold legal effect upon my mind; speak to me of the goodness of my father, and of what he has done for me, and perhaps you will suc ceed in warming and animating me to do what he requires? Or shall his respect and love, and reverence for his father, induce him to study his directions, and to make conscience of abiding by them, whether his occasional feelings may be

warm or cold?

"Let the ministers of Jesus Christ spurn from them an attempt to silence their remonstrances and warnings, and to paralyze the urgency of their exhortations;

let them adhere closely to the example of their Lord and Master, and of those that

were immediately taught by him; and

whether they shall be, what in the cant language of the day is called acceptable, that is, popular preachers or not, they will at least enjoy the consolation of reflecting, that they have not been accessary to the breaking down of the embankments with

which Christ has surrounded and fenced

his Church, and letting in a tide of indolence and corruption, that, notwithstand ing all the imposing splendour of our present achievements, I confess, seems to me to be ready to overwhelm us." P. 250.

Sermon XIII. The active exertion of man in working out his salvation harmonizes with the free grace of God, as being the sole author of it. The misapprehensions and the temptations to indolence on the one hand, and to presumption on the other, which arise from " the combination and co-operation of the free sovereign grace of God with their own active voluntary exertions," are ably counteracted in this discourse by examples principally taken from the history of the Israelites, whose redemption from Egyptian bondage and establishment in the land of Canaan were the work of God, in many instances through human instrumentality. Much of the language and sentiment of this discourse, and the main proposition which it is designed to establish, is worthy of the serious consideration of modern and moderate Calvinists in England, and of all who dispute or deny the co-operation of the grace of God with the active exertions of man.

Sermon XIV. On the privileges of a life of faith. The subject is illustrated by the choice of Moses, of which the wisdom and propriety are approved, and applied with much earnestness of exhortation.

If this series of Sermons on the nature and effects of Repentance and Faith is not always unexceptionable or exempt from such peculiarities of doctrine and phraseology as are natural to the congregation to which they were addressed; the

matter is always important, the manner always plain, forcible, and impressive; the tone and temper free from the violence and littleness of a sectarian spirit; and the English reader will rejoice in the general purity and independence of sentiment with which the Gospel is preached in "the Scots Church, Mary's Abbey, Dublin.”

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A Defence of the Clergy of the Church of England: stating their Services, their Rights, and their Revenues, from the earliest Ages to the present Time; and shewing the Relation in which they stand to the Community, and to the Agriculturist. By the Rev. Francis Thackeray,A.M. 8vo. 211 pp. Rivingtons. 1822.

No fault can be found with the principles or object of this work: parts of it are suited to the circumstances of the day, and the author is a zealous defender of the rights of the Church; but we cannot say that on the whole his performance is able or satisfactory.

The

Mr. Thackeray aims too high:a pamphlet containing two hundred pages, is divided into no less than eleven chapters; in each of which he professes to discuss an important question, or defend a valuable institution. The consequence has been that, with one or two exceptions, his disquisitions are perfunctory and superficial, and his conclusions unexpected and premature. religious ordinances of the ancients, the necessity of an established religion, the advantages conferred on the community by the established Clergy, the inequality of rank and stipend among the Clergy, Episcopacy, the mode of remunerating the ministers of religion from the first ages of Christianity, the char ters of the Clergy of England from A.D, 854 to A,D, 1066, an account

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