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(if perpetuated at all) in a most to be laid upon the table, nem. diss. controuling degree, by the women by the literary legislature of the of this island; and specifically by empire; and speedily domesticated those who, in an age splendid in in the majority of the strictest female intellect, and generally private circles. Hoc fonte derivata favourable to its farther develop- clades! A long procession of roment, give colour to the literature mances in rhyme followed. They of their country. I trust that as were bought, read, idolized; but yet, the native good sense, sim- were beginning to wane at the applicity, frankness, delicacy, and proaches of criticism and satiety, innocence of British females, has when the meteor-star of Lord lost none of its lustre, though ex- Byron arose in the horizon; and posed to the corroding action of in the progress of its swift and continental manners. What may radiant ascent quickly diverted, hereafter be lost by repeated and astonished, and fixed the public daring exposure to the French attention. It was not, however, atmosphere, I cannot calculate. I foreseen by the governors of ream conscious that the hardest and ligious families, that when, but most polished gem may be ren- twelve years since, they sanctioned dered opaque, and even crushed the circulation of The Lay, the or consumed; and without suggest- entrance of the domestic library ing a more direct analogy, I own was opened for the admission of its myself to be too deeply interested compeers, successors, and imitain the preservation and yet higher tors, with a large retinue of the elevation of the character already fashionable authors of modern litepossesed by my countrywomen, rature". It was not foreseen, not to be aware that in proportion among a thousand collateral conas novels, compiled on either side sequences, that even the musical of the water, constitute the favour- collections of their daughters would ite reading of the daughters of be decorated by such compilations Britain, in that proportion the dig- as have since found admission, nity and purity of those makers of This is a tangible illustration of the our manners and happiness will moral lassitude and too secularized sink into the elegant degradation state of the Christian world. of the goddesses of Paris. There the same time, how unconscious of still exists a broad interval between the evil veiled beneath its decorated the characters of the rival countries. surface are those young personsA complete nationality exhibits it- not indeed in all instances-whose self both in their virtues and their voice and speech are suffered to crimes. Among ourselves, good- add to their master's compositions ness is more real with less preten- a new and living potency! sion; and vice does not habitually embarrass itself to be mistaken for innocence. In France, it is precisely the reverse. It is a soil fruitful in Lovelaces; admired on their surface, and detested when examined.

The influence of our indegenous novels is exasperated by a circumstance yet to be mentioned; namely, that we have not only prose but metrical performances of this kind. Walter Scott led the way in the Lay of the Last Minstrel; a poem which was received and ordered

At

If novels, which are indebted to no extrinsic sources of fascination for their effect, are, as I have endeavoured to prove, highly baneful to the rising generation, how greatly

I may be accused of inaccurate chronology in assigning the above date, as the period when the first inundation of indiscriminate reading diffused itself over the stricter order of families. It

might be more correct to say, that the waters had been gradually rising for many previous years, and gained their flood-height about the time specified in my remarks,

so must be the kind of poetry to which I allude, when thus accompanied with music, and every other circumstance that can give it access to the youthful heart! The more I reflect upon the sub. ject, the more deeply I become con vinced that the whole system of reading, now under discussion, is

indefensible on any mauly or Christian grounds; and that, if persisted in for many years longer, it will tend, more than any thing else, to break down that barrier which ought to separate the recreations of a religious family from those of the unthinking world.

(To be concluded in our next.)

REVIEW OF NEW PUBLICATIONS.

Sermons on various Subjects and
Occasions. By GEORGE STAN-
LEY FABER, B. D. Rector of
Long-Newton. Vol. I. London:
Rivingtons. pp. xvi. and 484.
1816.

THE name of Mr. Faber is well known to the public, as that of a distinguished scholar and an eminent divine. Whether his researches have always been of a kind best calculated to enlighten the world, and to do justice to himself, may perhaps admit of a question and for ourselves we confess, that we are never so happy to meet him as in the walks of Christian theology. The ability and learning which he has displayed in elucidating many dark and intricate subjects, cannot, at any rate, be misemployed in the illustration and enforcement of those great truths which are more immediately connected with his profession: and although we had not been favoured with his Treatise on the Holy Spirit, we should still have anticipated much both of instruction and improvement from such a dedication of his time and labours. The volume of sermons, of which we propose now to give ome account, is evidently the production of no common mind. It comprises many subjects of high importance; and they are handled, in general, with such a Christian spirit, with such force of argument, and such correctness of language

and of taste, that few persons, we presume, who are competent to follow the reasoning, will take up the work without giving it an entire perusal. These sermons are not, in the usual sense of the words, either practical or popular: · we are inclined to place them in the same class with Bishop Horsley's. They are addressed to men of thought and reflection: and we have seldom met with discourses better suited to convince the reasouing gainsayer, and to confirm the intelligent believer in his most holy faith. In the following pages we shall confine ourselves chiefly to the humble but useful task of affording a brief view of Mr. Faber's manner and line of argument in the prosecution of his several subjects.

The first sermon is on the universal Profitableness of Scripture: and its object is to shew in what way the Scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousness. This discourse is, perhaps, better adapted than any other in the volume to an ordinary congregation: it was delivered as a colla tion sermon at Stockton upon Tees; and the preacher very properly takes occasion in it to state both the doctrines and the practice which he should feel himself bound in conscience to inculcate. In discussing the subject of doctrine, Mr. Faber shews briefly from the Arti

cles, which he had that day read before the congregation, the truths which are taught in Scripture, and which are peculiarly profitable for man in his present state: such as original sin; salvation by faith; the necessity of Divine grace, that we may have a good will, and working with us when we have it; justification through the merits of Christ by faith, and not for our own works or deservings; holiness of life; adoption into the family of God; and the readiness of the Father of Mercies to give his Spirit to them that ask him.

After explaining, in the next place, how the Scripture is profitable for reproof by its warnings and denunciations, and shewing how incumbent it is upon the minister of Christ not to handle the word of God deceitfully, or to cry Peace, when there is no peace, he proceeds to illustrate the term correction. By this word, in conformity with the Greek, he understands the setting us right in our opinions, whether those opinions respect principles or practice.

"Without the Bible, all our sentiments of God and religion are radically false: it is the office of Scripture to correct those sentiments. And, even with the Bible in our hands, it is astonishing what erroneous opinions are frequently entertained with regard both to doctrine and practice: it is the office of Scripture to correct all such mistakes." p. 13.

He takes, as instances, the following particulars. Some have maintained that because we are dead in trespasses and sins, and have Ho power to help ourselves, it is vain for us to attempt to repent and turn to God. Others have gone into the opposite error, and have argued, that because Scripture commands us to perform such and such duties, we are of course able to perform them in our own strength. Others have become Antinomians, and have madly decried all good works as mere servile legality, because the Bible teaches us, that we are justified

solely by grace through faith, and not for our own works and deserv ings. In all these respects, Mr. Faber shews the excellence of the Scriptures as profitable for correction; and proves that such errors could not prevail, if men were willing to take the word of God in plainness and simplicity.

The manner in which the Scripture instructs us in righteousness requires, as our author justly observes, many sermons for a full discussion. He is contented in this discourse with a general view of it; and refers his hearers to the opening of our Lord's Sermon on the Mount, and to St. Paul's account, in the fifth chapter to the Galatians, of the works of the flesh, and the fruits of the Spirit;-the first delineating the character of the true Israelite; the second proving further what manner of persons we ought to be in all holy conversation and godliness. The Sermon concludes with a brief but impressive address to the congrégation to pray for themselves, and for those also who watch for their souls; that hereafter they may be their pastor's joy and crown of rejoicing in the presence of our Lord Jesus Christ, at his coming.

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The title of the second sermon is, "God's Justice exemplified in the Atonement of Christ; " the text Rom. iii. 23-26.

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The perfect justice of God is here stated to be the very basis of Christianity: and upon the existence of this attribute is built the whole of St. Paul's argument in his Epistle to the Romans. Mr. Faber reasons upon the subject in the following manner:

Any exertion of justice presupposes the existence of some known law or standard of right or wrong, to which actions may be referred If the actions come not within the cognizance of the law, the man is innocent: if they be of a contrary description, he is guilty, and punishment must follow. He may not have broken every enactment; but

his partial innocence will not excuse his partial transgression. If he be suffered to escape after breaking the law in one point, that permission is an act of injustice. In the exercise of human laws, it is necessary to vest somewhere the power of granting an absolute pardon. But, however necessary, the use of this power is a departure from strict justice. In human institutions, perfect justice and perfect mercy cannot subsist together. Mercy, as exercised by men, is only an inferior sort of injustice. In some such way as this, St. Paul appears to have reasoned. He assumes as the ground-work of his argument, that God must, from the very perfection of his nature, be absolutely and immutably just. He next shews, that all men have violated a known law; and thence concludes, that by the law none can be justified.

The first of these positions needs no discussion.

To prove the second, the general violation of the law, the Apostle refers both to the Gentile and the Jew. The Gentiles, probably retaining some recollection of primitive patriarchal revelation, were liable, even in a state of nature as contra-distinguished from a state of subjection to a written law, to account for their transgression of that will of God with which they were acquainted. He shews, that although their knowledge of God's will was very imperfect, if compared with that of the Jews, still they never acted conformably to that degree of light which they really possessed. They were guilty of actions which they knew at the time to be offensive to their Creator. "Knowing the judgment of God, that they which commit such things are worthy of death, they not only do the same, but have pleasure in them that do them." They were therefore guilty on their own principles.

Few arguments are necessary to prove the violation of the written CHRIST. OBSERV. No. 186.

moral law on the part of the Jews: even if no instance of external positive transgression could be adduced, yet when we reflect upon the purity of the Divine law, and consider that it reaches the very thoughts and intents of the heart, that it takes cognizance of every rebellious speculation and every unhallowed wish, the conclusion must be, that both Jews and Gentiles are all under sin.

Hence the third position is evideut, that by the law none can be justified: if it were otherwise, God would cease to be perfectly just. The strange notion that in the day of judgment a sort of balance will be struck between a man's good deeds and his bad ones, is as contrary to the usage of human tribunals as to the holy Scriptures. The justice of God is as much concerned to inflict punishment on all mankind, as the justice of our courts of law is concerned to inflict punishment on a convicted offender. "Cursed is every one that continueth not in ALL things, which are written in the book of the law to do them."

How then are we to be delivered from this curse? The plan of the Deist, who rejects Divine Revelation, and of the Socinian, who receives it so far only as it suits his inclination, is partly to extenuate the guilt of man, and partly to call in the unqualified mercy of God. But this plan does not solve the difficulty. The question is not, to what extent we have offended, but whether we have been disobedient at all. The sentence of God is against every man who has violated the law in any one particular; and with respect to the alleged unqualified mercy of God, it is in this view utterly indefensible; since it takes away the attribute of perfect justice. The Deity of the Socinian is necessarily an unjust, and therefore an imperfect being.

Very different is the doctrine of Scripture.

"The remarkable passage before us 2 D

contains the sum and substance of the whole matter. As a point already proved by him in the preceding part of his Epistle, St. Paul first sets forth, as an undeniable principle, that all have sinned, and come short of the glory of God.' He next declares that, notwith standing our violation of the Divine law, we are yet' justified freely by his grace through the redemption that is in Christ Jesus. He then proceeds to describe how we are redeemed by Christ: "God hath set him forth to be a propitiation through faith in his blood.' And he

lastly intimates, that this was done in order that the justice of God might be preserved absolutely perfect and entire, even at the very time when he was extending pardon to those whose condemnation that justice loudly demanded: to declare his righteousness (or, for the public demonstration of his justice) in the remission of sins that are past, through the forbearance of God; I say, for the public demonstration of his justice at this time: that so he might be just, and yet the justifier of him which

believeth in Jesus.'

"It must, I think, strike every one, however singular it may appear at the first view, that God's remission of sins is not here described as an act of mercy, but as an act of strict and unbending justice. His remission of them, contradictory as such a thing might seem, is yet a public demonstration of his justice. The Apostle, in order, as it were, that his meaning might be incapable of misapprehension, emphatically repeats his words; and, instead of disguising the point, or refusing to meet the difficulty, he sums up the whole in what may well be termed the great legal paradox of Christianity,' by declaring, that God accepted the atonement made by the blood of Christ, in order that he might at once he just himself, and yet the justifier of him which believeth in Jesus; nay, that by virtue of this powerful atonement, the remission of sins should absolutely be a demonstration of his justice; -not of his mercy (as the Socinian would teach us), but of his justice." pp. 41

43.

·

An objection is frequently made, that the substitution of the inno cent for the guilty is itself an act of injustice To this it is satisfactorily replied, that such a substitution would doubtless be unjust, if constrained: but not so, when it is

voluntary on the part of the sub stitute. Something more, however, is necessary to constitute an adequate substitute. There must not only be the will, but the right and the power: and it is not easy to conceive how these three requisites can meet in any created being.

This subject is discussed by Mr. Faber with his usual acuteness; and his reasoning leads to the conclusion that the person whose atonement is of such efficacy as to exhibit God perfectly just, even in the very act of justifying sinners, must himself be God; since it does not appear that any inferior being can possess the qualifications of the will, the right, and the power.

"Accordingly, both the inherent right and the full power, which last completes the character of a sufficient substitute, are expressly claimed for our Lord. 'Therefore doth my Father love me,' saith he, 'because I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.' So likewise He is able,' saith his Apostle, to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For

such an High-priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high-priests, to offer up sacrifice, first for his own sins, and then for the people's; for this he did once, when he of fered up himself.'

"In this manner, and in this only, can the problem be solved, that sinful man should escape the penalty due to his sins, and that God should still retain inviolate his attribute of perfect justice.

"In Christ Jesus alone, very God and very man, are the apparently jarring attributes of justice and mercy reconciled together. Through the atonement made by his precious blood-shedding, we may now with a firm though humble confidence look up to God as being at once just, and the justifier of him which believeth in Jesus." pp. 49, 50.

The text of the third sermon is Rom. viii, 33, 34. "Who shall lay any thing to the charge of God's elect? It is God that justifieth:

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