of our spreading greatness, or gigantic in the magnitude of our desolating ruin; and on this generation, perhaps, mainly depends the determination of the alternative.

Let each individual, however, honestly do his duty; and though our pride should be brought low and our starry greatness dimmed; though the grass should grow in the crevices of our ruined capitol, yet he shall "see the King in his beauty, and behold the land afar off;" and be gathered to that city where the shock of revolution is never felt, but where peace and purity enfold "the rest that remaineth for the people of God." But we fondly hope that all may gird themselves for their high duties, so that "the wall of fire and munition of rocks" shall ever surround us; and when Europe shall have been swept by the wave of desolating change, the tree that our fathers planted in prayer and faith, and watered with tears and blood, shall be green in its enduring beauty, and rich in its generous fruitage, and our children's children shall come and sit beneath its shade, with none to molest them or make them afraid.

ART. V.-1. The Witness of the Spirit. A Treatise on the Evidence of the Believer's Adoption. By DANIEL WALTON, Author of "The Mature Christian." New-York: Lane & Tippett, 1847.

2. The Witness of the Spirit with our Spirit. Illustrated from the Eighth Chapter of St. Paul's Epistle to the Romans; and the Heresies of Montanus, Pelagius, &c., &c. In Eight Sermons, preached before the University of Oxford, in 1846, at the Lecture founded by the late Rev. John Bampton, M. A., Canon of Salisbury. By REV. AUGUSTUS SHORT, M. A., Vicar of Ravensthorpe, Northamptonshire, Rural Dean, and late Student of Christ Church. Oxford: J. U. Parker. London: F. & J. Rivington. 1846.

3. Edwards' Treatise on the Religious Affections.

4. Wesley's Sermons, and Watson's Theological Institutes.

It is a most important question to the Christian whether an assurance of his adoption into the divine family, of his acceptance with God, can be gained in this life. The attainableness of this assurance has been maintained, with more or less distinctness, in all ages of the church. This was one of the prominent doctrines characterizing the great revival of religion, a century ago, under the ministry of the Wesleys and Whitefield. "John Wesley was

early led," says his biographer, "to believe that it was the privilege of a real Christian to have a comfortable persuasion of being in a state of salvation, through the influence of the Holy Spirit." In modern times, the doctrine of the direct witness of the Spirit may be considered as peculiar to the Wesleyans and the Moravians, as churches; yet it is distinctly stated and enforced by distinguished theologians of different countries, periods, and denominations. Quotations, establishing this point, might be made from the Homilies of the Church of England, the writings of Bishop Hooper, Witsius, Bishop Andrews, Hooker, Bishop Brownrigg, Bishop Pearson, Archbishop Usher, Dr. Barrow, Dr. Owen Caryll, Dr. S. Clark, Dr. Watts, and many others.

Calvin says that "our mind of itself, independently of the preceding testimony of the Spirit, could not produce this persuasion, that we are the sons of God." Matthew Poole says: "The Spirit of adoption doth, by an inward and secret suggestion, raise our hearts to this persuasion, that God is our Father, and we are his children. This is not the testimony of the graces and operations of the Spirit, but of the Spirit itself."

Mr. Walton presents the Wesleyan view of this doctrine. His work will not render a perusal of the writings of Wesley and Watson unnecessary to those who desire a full understanding of the subject; yet its simplicity and clearness, and the good judgment manifested in the selection of its arguments and illustrations, will render it more acceptable to general readers than any other on the same subject. The writer is clear, calm, and dispassionate; there is nothing imaginative or fanatical in his work. We think much good may be done by its general circulation.

Mr. Short's views differ from Mr. Walton's. He admits that "effects may be wrought in the Christian of full age, so real and palpable, so varied yet harmonious, as to satisfy every devout inquirer that he is indeed 'a habitation of God, through the Spirit,' no less so than the saints who first trusted in Christ; even though supernatural gifts were poured upon them, in addition."-P. 6. But he maintains that this assurance can only be gained by a careful consideration of the tests Scripture supplies, and comparison between these and the character of the believer.

Mr. Short thinks he has avoided the errors on this subject which have resulted from "a skeptical or Pelagian tone of mind," on the one hand; and "the unreal familiarity with which fanatics are wont to speak of spiritual influences, on the other."

That his design, and the extent of his inquiry, may be understood, he remarks:

"It may be thought, perhaps, that we are about to enter upon a field of inquiry of which the limits are unknown, and the landmarks capricious, if not imaginary. It were so indeed, if we were about to describe the whole life of grace; its downward progress, as well as its noonday brightness. Ours is a less arduous task. For what mortal eye can discern the first quickening into life of the immortal spirit? Who can mark where the viewless breeze arises, or testify the moment when the hue of health first revisits the pale cheek of sickness? The witness of the Spirit, which we would reverently survey, is not as manifested in the infancy of grace; but when the believer is in 'understanding a man,' and 'renewed in knowledge, after the image of Him that created him.' Our inquiry is into the evidences and marks of the presence of the Holy Ghost in those of 'full age,' . . . . who, by reason of use, have their senses exercised to discern both good and evil."-P. 4.

The first six lectures are founded on Rom. viii, 4, 5, 9, 13, 15, 16, 23. The subjects introduced are ably treated; several passages of Scripture are happily illustrated. There are some beautiful and forcible passages, and the sentiments generally are such as those who believe in the direct witness of the Spirit would urge full as strongly as the author, considering them as the fruits of the Spirit, which must be manifested by all who have its witness of adoption. In these lectures he declares that the fruits of the Spirit constitute the witness of adoption, and that there is no other; but this last point he does not attempt to prove: yet on this point rests nearly the whole controversy between the Wesleyans and the writers of whom Mr. Short may be considered a representative.

In these lectures some of the favorite doctrines of the Church of England are strongly set forth, and the defection from them manifested by many is classed among the most grievous and dangerous errors of the times.

In the seventh lecture the author gives a sketch of the heresies of Macedonius and Pelagius, relative to the personality and the agency of the Comforter-the heresies emanating from unbelief. His strictures on these leaders, and their followers of the present day, although severe, yet in the main are just.

The eighth lecture is devoted to the consideration of " those fanatical sects which, from the second century to the present day, by their unfounded pretensions to extraordinary illumination and gifts of the Spirit, have not ceased to trouble the church." Toward this class the author is more merciful; "in their case, the unforgiven sin does not seem to be committed." He "arraigns rather their want of wisdom than substantial piety." He has "more sympathy for the enthusiast than the heretic."-Pp. 153, 154. He believes that ecclesiastical history presents the recurrence of like errors;

hence he goes back to the second century, and finds their author to be the "fanatic Montanus."

"An analysis of the feelings and principles which lay at the bottom of his proceedings resolves them into two; namely, his own personal illumination by the Holy Spirit, and his authority as a teacher specially called of God to reform his church. . . . . In these principles, then, we seem to find the type of religious fanaticism in all ages; and the prolific sources of schism. As reason abused leads to heresy, so the doctrine of grace is perverted to division."-Pp. 162, 163.

The author passes rapidly through ecclesiastical history. He finds the principles of Montanus at work in the great African schism of the Donatists, exhibited also by the Cathari and the Waldenses. He pauses awhile at the Reformation, where he finds Montanism again revived, and censures strongly the Puritans, who, "like the Montanists of old, first disregarded, and then superseded, episcopacy. Freeing themselves also from the restraints of a liturgy, they boldly pretended to the immediate influence of the Spirit in congregational prayer."-Pp. 165, 166.

He asserts that they claimed special impulses and extraordinary illuminations of the Spirit; first,—

"For authenticating and interpreting the Holy Scriptures; thus superseding the prophetical office of the church, as the witness and keeper of holy writ, and its authority in controversies of faith. Secondly, for the personal assurance of salvation and comfort of the Christian; and, lastly, for his readiness in prayer, so that the words and petitions might assume the authority of immediate inspiration."

-P. 166.

The author continues: "Calvin indeed, in his Institutes, had laid the foundation for these extravagant claims." He mentions as Calvin's opinions, "that holy writ bears upon its face the character of truth as palpably as any white or black substance its color." "The Bible is the witness, not only of its own truthfulness and inspiration, but also to the authenticity and genuineness of its moral parts." He states that Calvin believed all the books of Holy Scripture to be far superior to all others; but that Luther doubted the inspiration both of the Apocalypse and the Epistle of St. James; and then draws the following conclusion:

"Hence it becomes evident, that if we discard the testimony of the church to the canon of Scripture, or weaken that testimony by casting off its ancient episcopal succession, we are thrown upon the restless ocean of rationalist speculation, and drift at the mercy of every wind of opinion."-P. 167.

Truly, there must be a wonderful conservative influence in the

belief of the dogma of episcopal succession; and very dangerous must it be to renounce it! We are bound to consider Mr. Short sincere, otherwise we should consider his argument an ironical one from some opposer of his much-cherished doctrine.

He asserts that the Puritans maintained the doctrine of the direct witness of the Spirit. In other respects he does them injustice. It is true they had not much respect for "episcopal succession:" they claimed the right of private judgment, in matters of faith and practice; to lay aside forms of prayer, and to ask for those things of which they felt the need, and to express their desires to God in their own language. While the propriety of these claims will be denied by high churchmen, we presume they will be sanctioned by the members generally of the only true church.

The last specimen of the alledged recurrence of Montanism, which the author thinks it behooves him to notice, is announced as "the outbreak of enthusiasm in the early phenomena and principles of Methodism."

The saying, that "no one suddenly becomes base," has passed into a proverb. So our author represents that J. Wesley, “nurtured in the bosom of the church," did not at once become a heretic. The sentiments he at first proclaimed were comparatively harmless. But, says Mr. Short,

"Not satisfied with such statements, he [Mr. Wesley] soon began to preach instantaneous conversion, and then identified it with the new birth of the Spirit. . . . . At an early period also of the Methodist association the schismatic tendency of the supposed outpouring of the Spirit began to show itself. . . . . It soon began to be asserted among the brotherhood, that any Christian might preach and administer the sacraments; and that Christianity knew nothing of any distinct order of men as spiritual church officers. Long and firm was the resistance made by J. Wesley to this attempt. Time, however, modified his views, or enfeebled his judgment. It rarely, if ever, happens that one false step in religion is retrieved. In his eighty-second year he was induced to complete his work of schism, by ordaining three missionaries for America. Here, then, was at length reproduced the likeness of Montanism. The apostolic authority of episcopacy was infringed, or superseded, even as ecstatic illumination had before been claimed ; so perpetually does human nature move in the same vicious circle, and the unruliness of man's heart display itself in one unvarying form."— Pp. 168-170.

The misrepresentations of the author must be evident to any one who has even a slight acquaintance with the facts. The insinuation that it was the imbecility of age that led Wesley to ordain three missionaries for America is unworthy of attention. It is,