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to carry your notions upon it to an unscriptural and enthusiastic excess? the same description is the best preventative. He does not withhold the bread of life, the heavenly manna, the aliment and nutriment of spiritual existence, either because the dead ask for no food, or because the feverish crave ardent stimulants to keep up their excitement. This is the true character and right temper of a Christian pastor; and we sincerely believe that if Mr. Simeon's example in this respect were more generally followed, if our clergy and theological writers, instead of chasing the Cynthia of the moment, controversially assailing every passing error, and elaborately guarding men against prevailing novelty, were more to addict themselves to laying a solid foundation of scriptural truth, and fortifying the moral, spiritual, and intellectual constitution against the approach of epidemic, instead of forcing down large doses of specifics when it arrives, the result would be much more auspicious than by a contrary proceeding. In saying this we may seem to condemn ourselves, and in part we do so; but if such discussions are desirable any where, a religious periodical publication is perhaps the best place for them: at all events, the less of them that intrudes into the pulpit, unless under peculiar circumstances, the better. We have uniformly observed that those congregations which have been the most unsettled, and among whom errors and novelties have found the most assailable subjects, have been those in which the pastor, with perhaps the best intentions, has involuntarily excited a spirit of prurient curiosity to inquire into the merits or demerits of every new and exciting speculation. As well might a parent, forgetting that terror is more powerful than reason, set a child to read the Mysteries of Udolpho, in order to fortify his mind against ghost stories; or an artist direct his pupil to study every new caricature, in order to make him in love with Michael CHRIST. OBSERV. No. 361.

Angelo and Raphael; as a clergyman think to build up his flock in sound doctrine and vital godliness, by keeping them in a perpetual ferment, even for the laudable purpose of refutation, in regard to every novelty of error. It might be a worthy theme of discussion by our correspondents to inquire whether the injunction, "Prove all things," in order to "hold fast that which is good," ought to be construed in the way in which many wavering Christians seem to interpret it, as if they were bound to disentangle the knotted yarn of every absurdity, and to rake into every receptacle of mud and feculence, in order that they may be the better able to give a reason of the hope that is in them. “I am not inclined," says a foolish child in her teens, "to follow all that I hear is going on at Mr. Irving's church; but I think it my duty candidly to inquire into the matter, and to go and hear for myself, that I may not be guilty of judging without due examination; you know we are commanded to prove all things." We wish that foolish children were the only persons who thus argue. It is not without reason, that the word of God says so much of walking in the old paths, and not being carried about with every wind of doctrine.

The four discourses in our hands are an epitome of what revelation discloses to us respecting the Holy, Spirit and his offices. They are not controversial, but argumentative, hortatory, and scriptural. If the reader knew nothing more than he might gather from these discourses, he could scarely be ignorant of any thing essential to his soul's health on so vital a subject; and he would be further enabled, in his reading of the Scriptures, to compare, classify, and apply with discrimination, the numerous passages which relate to it, so as to become fully instructed in the whole counsel of God.

The passage on which the four discourses are grounded, is Rom. viii. 9: "If any man have not the G

Spirit of Christ, he is none of his." The author states as follows the importance and the difficulty of his subject.

"In entering on a subject so deeply mysterious as this, I may well ask, Who is sufficient for these things?' Besides, in reference to it, there is a still further ground of discouragement, arising from the opposition which the subject itself

meets with in the human mind. To a

person who has never experienced any thing of a work of grace upon his own heart, the work of the Spirit appears to be little better than an enthusiastic conceit; and when pressed upon his conscience as a matter to be experienced at the peril of his soul, it excites, I had almost said, a feeling of indignation, inasmuch as it requires of him a greater degree of submission to God than he is willing to yield, and a closer intercourse with God than he has any inclination to attain.

"I think this admits of an easy illustration. It is an indisputable fact, that we are, by nature, altogether alienated from the life of God. Now we all feel, that, when alienated from a fellow-creature, however we may bear with him in a crowd, we are indisposed to have much personal intercourse with him alone. So, also, we feel in reference to God. We can hear of him at a distance, and not be disturbed; but, by reason of our alienation from him, we are averse to be brought into very near communion with him. We can bear with a display of his perfections in the universe, because, though we see him as our Creator, he is not sufficiently near us to exercise any material controul over us but when he is brought nigh to us in the law, as our Governor, we feel somewhat of a painful constraint, because of our responsibility to him, and the account we must one day give of ourselves to him at his tribunal. Let him then be brought still nearer to us in the Gospel, as our incarnate and suffering God, and our inquietude is proportionably increased; because we are made to realize more deeply the terrors of his wrath, which demanded such a sacrifice, and the personal obligation which lies upon us to surrender up ourselves unreservedly to him. But, in the offices and operations of the Holy Spirit, we are led to view him, not merely as God, in the universe, displaying himself around us; or as God, in his church, declaring his will to us; or as God, in our nature, interposing for us; but as God, in our hearts, dwelling and operating in us: and this brings him into such immediate contact with us, and requires of us such a minute attention to all our ways, that we shrink back from every part of the subject, and, for the pacifying of our own minds, cast reflec

tions upon it as visionary, unintelligible, absurd. I do not mean to say that there is in the minds of men a distinct con

sciousness of such a process, but only that there is in reality such a process in the human mind, though men are not exactly aware of it. Men do not like to have God too near to them; and the nearer he is brought to them, the more they shew

their aversion to that which is the means

of presenting him to their minds. Under such circumstances, I scarcely know how dertaken." to enter upon the work which I have unpp. 1-4.

The author proceeds to discuss the four following particulars; which embrace the whole of the argument and its application.

"I. Who is that Spirit whom all of us as Christians are expected to possess.

"II. Why the possessing of that Spirit is indispensable to our being Christ's accepted followers.

"III. What that Spirit will work in us in order that we may be Christ's. "IV. What he will work in us when we are Christ's." p. 6.

In reference to the first of these heads, Mr. Simeon shews that by "the Spirit of Christ," in this passage, we are not to understand the disposition, character, or grace of Christ implanted in our own souls (though these are indispensable also) but the Holy Spirit, the third Person in the sacred and undivided Trinity. He is fitly called the Spirit of Christ, says Mr. Simeon, for three reasons: "Because of his peculiar agency in reference to Christ himself; because of his subserviency to Christ in the economy of redemption; because of its being his special office to glorify Christ."

These specifications, which take the phrase out of vague generality, and give to it tangibility and precision, appear to us satisfactory and scriptural. The author, however, guards against a possible misapplication of his argument, as if such a mode of speaking might seem to make the Holy Spirit inferior to the Father and the Son; just as in speaking of Christ himself in his mediatorial work, we may seem to represent him as not equal with the Father.

"But the inferiority is not personal, but official; not as the Sacred Three subsist in themselves, but as they sustain and execute their respective offices in the eco

nomy of redemption. As bearing what may be called a subordinate part in the mysterious work of man's salvation, a disparity may be ascribed to him; and he may be called the Spirit of the Father,' and the Spirit of Christ: but, in himself, he is equal both with the Father and the Son, and is in every way entitled to the same respect and love,' and confidence as they." p. 15.

This Spirit we must have; and if we have him not we belong not to Christ. But then occurs the important question, what is meant by having him. Is it in the imputation of gifts, or of graces, or of both? The former part of the question would, till of late, have been scarcely thought necessary to ask; nor does Mr. Simeon consider it requisite, even now, to spend much argument upon it. He therefore passes it over very summarily, and proceeds at once from temporary gifts to permanent graces, setting forth most strikingly in what the ordinary indwelling of the Holy Spirit really consists. For

ourselves we are satisfied with this summary process, as was probably his academical audience; but since his discourse has gone out to the world at a moment when the question is much agitated, and when some really faithful servants of Christ state that they are not without difficulties on the subject, it might not have been unseasonable, in compassion to the weaklings of the flock, and to some of the "brainsick enthusiasts" themselves, if our venerable friend had appended a note shewing concisely some of the reasons why the miraculous gifts of the Holy Spirit are not now to be expected. "An Inquirer," in our Number for last December, p. 722, has proposed the question in a manner so fair and scriptural that we think it deserves an answer; and no man could answer it more satisfactorily than Mr. Simeon. If he should see fit to favour us with his views on the subject, we will gladly give insertion to them; for though we do not suppose they would satisfy "brainsick enthusiasts," they might be useful to some honest though not well in

structed inquirers, who have not yet been able to convince themselves that gifts and graces ought to be separated, or why some of the endowments spoken of by the Apostle are ordinarily represented as temporary, and others in the very same sentence as permanent. We have so often taken up the subject that we shall not enlarge upon it in this passing notice; but a few lines from the pen of our revered friend might have assisted in setting at rest some ingenuous but wavering minds. As for the "brain-sick enthusiasts," we almost despair of a cure, unless, indeed, it be by a miracle. If any thing could operate as a cure it might be the extraordinary pamphlet published by Mr. Pilkington, who details the anomalous part he himself took in the scenes enacted at the Caledonian Church. It is not often that a man puts upon record so naive a statement of his own momentary weakness; but the confession adds greatly to the conviction of the reader as to the frankness of the writer; and if his facts be granted, or the main features of them, never was there a more extraordinary instance of folly, delusion, and dupery. We write thus with pain; and not the less so if some whom we know and love have been agitated by the momentary effervescence. May He who is the guide of the wanderer that looks to him for direction, stablish and settle their minds by the teaching of His Holy Spirit, and the instruction of his blessed word. The following is the passage alluded to.

"But here it will be asked, What is meant by having' the Spirit? Are we all to possess the power of 'working tongues?' No: the time for such things miracles, and speaking divers kinds of is long since passed. That they may be renewed at the time when God's ancient people shall be restored to his favour, and the whole Gentile world shall be converted to the faith of Christ, is probable enough: but no such power exists at this day, except in the conceit of a few brainsick enthusiasts; nor, if it did, would it have any bearing upon the subject before The possession of that power would not constitute us Christ's: for we have

us.

reason to think that Judas wrought miracles, as well as the other Apostles; and yet, as our Lord tells us, he was no better than a devil all the while. That possession of the Spirit of which my text speaks, is of such a discriminating nature, that no man who has it can fail to belong to Christ, and no man who has it not can have any part or lot with him. The Spirit of God is promised to us, to dwell in us as in his temple; for we are to be the habitation of God through the Spirit;' and he is further to operate in us effectually for all the ends and purposes of our salvation, producing in us all the fruits of goodness, and righteousness, and truth.' His motions may not unfitly be compared with the operations of the soul in the human body. Without the soul, the body cannot perform any vital function whatever but when that spiritual inhabitant is present with us, and discharges its proper offices, we shew, by the various exercises of our mind and body, that it really dwelleth in us. Now the Spirit of God performs in the soul an office somewhat analogous to this. The soul by itself has respect only to things visible and temporal; but when filled by the Spirit of God, it occupies itself about things invisible and eternal. And precisely as the body needs the presence and operation of the soul for the discharge of its offices in relation to this world, so does the soul need the influences of the Holy Spirit for the discharge of its duties in reference to the world to come." pp. 16-18.

which did not emanate from him, and had not respect to his glory. Our bodies were every way fitted to aid the soul in all its operations. Not an inclination, affection, or appetite, existed in us, but in perfect unison with the proper offices of the soul, and in subserviency to its dictates. Man's whole delight was in God alone. As far as his happiness was in any respect derived from the creature, it was God in the creature, and not the creature itself, that was the real source of that happiness : the creature was only the medium of communication between him and his God. The goodness of God was seen and tasted by him in every thing; and every object around him afforded him an occasion of admiration, and gratitude, and love. To dwell in the presence of God, to commune with him, to receive and execute every intimation of his will; in a word, to admire God in every thing, to adore him for every thing, and to glorify him by every thing, this was the constant employment of man in his state of innocence, and the one uniform occupation both of his soul and body.

The nature of the Holy Spirit's indwelling being thus stated, our author proceeds to shew why this inhabitation is necessary to our being Christ's accepted followers. It is so, he says, because our faculties are impaired by sin, because without renovation of them Christ can never accept and acknowledge us as his; and because none but the Holy Spirit can accomplish in us this necessary work.

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The following is a portion of the argument under the first of these heads. It is one of those powerful appeals as to wise men," which no person who honestly reflects can attempt to gainsay; and it is followed up by references to Scripture which fully substantiate it.

"It is clear, that we are not now such as we were when we first came out of our Creator's hands. We were created, originally, after God's own image. Our mind was in perfect accordance with his mind, and our will with his will. There was not so much as a thought of our hearts

"But what of all this is now left to us? We are altogether departed from God. Every faculty of our souls, and every member of our bodies, is become deprav ed, so that there remains in us no part of the moral image of our God. As beings of a superior order, we still are the lords of this lower creation; and, in the exercise of this authority, we, to a certain degree, resemble Him who is the governor of the universe. But in righteousness and true holiness, which I call his moral

image, we bear no resemblance to him whatever. Our understanding is blinded, so that, instead of approving God's revealed will, we turn away from it with dislike. His law, as contained in the unnecessarily strict; and the sanctions by Ten Commandments, is deemed by us which it is enforced are regarded as needlessly severe. His very Gospel, which is the result of his eternal counsels, and contains in it all the treasures of wisdom and knowledge,' is treated by us as a cunningly devised fable. To the self-righteous amongst us, it is a stumbling-block; and to those who are wise in their own both in heart and life, altogether opposed conceit, it is mere foolishness. We are, to it. In our eyes sin has no deformity, and holiness no beauty. Communion with God affords us no pleasure. Prayer and praise are exercises which are a burthen

to us, rather than a delight; and instead of walking in constant and familiar intercourse with God, as Adam did before the fall, we flee from him, as Adam did after his transgression, and rather hide ourselves from him as an enemy, than go forth to meet him as a friend." pp. 31-34.

Under the third head, namely, to

shew that it is the Spirit of Christ who alone can work in us the requisite transformation, Mr. Simeon replies as follows to those who think it is of necessity wrought in baptism. "I presume not to say that God cannot accomplish it then as well as at any other time. Nor do I deny but that God does, on some occasions, make that ordinance the means of peculiar benefit to the soul. But the mere administration of the baptismal rite can no more sanctify a man,

than the administration of the Lord's

Supper can. And if a man at the Lord's Supper may, by receiving it amiss, eat and drink his own damnation;' so, by receiving baptism amiss, he may receive a curse rather than a blessing. This was actually the case with Simon Magus, who, though baptized by Philip the Evangelist, remained in the very gall of bitterness, and the bond of iniquity.' There is, doubtless, (and I wish the avowal of it to be distinctly noticed,) a great change effected in baptism. But it is a change of state, and not of nature. By baptism a person is admitted into covenant with God, and obtains a title to all the bless ings of the Christian covenant, exactly as a Jew by circumcision became entitled to all the blessings of the Jewish covenant. St. Paul says, To them, as Israelites,' (who have been admitted into covenant with God by circumcision,) to them 'pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.' But were they therefore renewed, and sanctified, and saved? Surely not: for the Apostle appealed to God, that, notwithstanding their title to these blessings, he had great heaviness and continual sorrow in his heart' on their account. So then

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it is with those who have been baptized: they have a title to all the blessings of salvation; a title which, in an unbaptized state, they did not possess. But the actual possession of those blessings can only be obtained by the exercise of faith in Christ for the justification of their souls, and by the influence of the Holy Spirit for their restoration to the Divine image. To regard it in any other view, is to assimilate it to the extreme unction of the Papists, and to lead men into the most fatal error." pp. 41-43.

We shall not on this occasion lead back our readers to the labyrinths of the baptismal-regeneration controversy, which have been so often threaded in our pages: but we must say, that it seems to us impossible to advance much further than Mr. Simeon does in the above passage, in the matter of baptismal privilege, without equally contradicting

reason, Scripture, and fact. The history of the baptismal controversy is somewhat curious, in this among other points, that while the same expressions have continued to be used, the real questions at issue have been greatly modified. The point that gave such emphasis some thirty or forty years ago to the discussion, was that the doctrine of baptismal regeneration was currently urged, not so much for the sake of the doctrine itself, as for an argumentum ad hominem to those of the clergy who were constantly insisting upon the necessity of conversion of heart to God, newness of nature, transformation of the spirit of the mind; in one word, a new birth or regeneration. Now it was a well-devised answer, on the part of those who opposed this doctrine as fanatical, and yet could not set aside the plain declarations of Scripture, to resolve the whole matter into the grace of baptism; and moreover, to appeal to the services of our church in

proof of their statement. It were affectation to deny that, at the period we speak of, this was the real practical bearing of the question; so that, even had those who used the word regeneration for conversion given up the word, but retained the substance; had they allowed that the expression new birth, was properly applied to baptismal privilege, but that, in point of fact, baptized or unbaptized, men imperatively required the spiritual change above mentioned before they could inherit the kingdom of God; the opposition would have been equally zealous. It was not a term, but a doctrine that was at stake, and those who opposed the doctrine as fanatical, would not have been satisfied with a mere change of expression.

Bishop Mant's two tracts rather modified the discussion: for while the first attached regeneration to baptism, the second spoke of the need of conversion or renovation; not indeed in terms adequate to the importance of the change, or sufficiently explicative of its necessity to every child of fallen Adam, but still such

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