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sion. The latter always claims the highest energy of the will, and is therefore represented by the Scriptures as preeminently a work of man-not as a becoming converted, but as a converting one's self. The Sacraments, as Quenstedt has already shown, most clearly separate from each other the conceptions of Conversion and Regeneration. While Conversion takes place by means of the Word only, Regeneration is not possible without the Sacraments.* Especially does the Lutheran view of the Sacraments, which (to return to Martensen) sees in them the indissoluble union of the mystery of a Holy Spirit, and the mystery of a holy nature, represent the conception of Regeneration as stretching far beyond the psychological circumstance of Conversion. By it also Regeneration is portrayed as a work so extensive that it reaches back to Original Sin, while Conversion has to do first of all with actual sins. As for the question whether Conversion precedes Regeneration, or the latter the former, we must of course, unless infant baptism is considered merely symbolical, find in it a real beginning of Regeneration. Still this germ of Regeneration is not real Regeneration, since Regeneration comprehends Conversion itself as a necessary moment. Harless, in his Christian Ethics, § 23, well represents the general relation of Conversion to Regeneration; he describes Conversion as that condition in which man, with a perfectly free self-consciousness, receives Regeneration from the Spirit of God, and acknowledges it. The entrance of Regeneration or of the renewing Spirit, he says, does not presuppose Conversion, but the actual presence of Regeneration, and the attaining of its end occurs only in Conversion, by virtue of which the effect wrought by the Spirit of God is at the same time a possession duly acknowledged and affirmed. Still, he affirms (§ 21) that Regeneration is not an effect of Faith, but that Faith is an effect of Regeneration; otherwise, the possession of the Holy Spirit were a gift of Faith, but Faith itself is a gift of the efficacious Spirit. He seems to have forgotten entirely Gal. iii, 14: [" that we might receive the promise of the Spirit through Faith"]; and the passages

*[The author is a Lutheran.]

which he adduces prove nothing against the derivation of Regeneration from Faith. For Faith can very well be a gift of the Spirit, while, nevertheless, the indwelling of the Spirit is a consequence of Faith.

Finally, I return once more to the relation between Regeneration and Sanctification. If what has been said is true, Sanctification can not be discriminated from Regeneration; but Regeneration comprises Conversion as well as Justification and Sanctification. We can not assign Sanctification to preserving grace only; its beginning belongs to operating grace. Theology must renounce the attempt to represent simultaneously the chronological and logical development of salvation. Conversion, Justification, and Sanctification belong as well to operating as to preserving grace. And all progress in salvation is made by the constant repetition of its beginning. On the way laid down in the Order of Salvation, from Conversion through Justification to Sanctification, we are ever journeying afresh.

[NOTE.—RESUME of the principal Orders of Salvation :

Quenstedt's Order-Calling, Regeneration, Conversion, Justification, Repentance and Confession, Mystical Union, and Renovation.

Hollaz's Order-Calling, Illumination, Conversion, Regeneration, Justification, Mystical Union, Renovation, Preservation and Glorification. Luther's Order—Calling, Illumination, Sanctification, and Preservation. Calvin's Order-Calling, Faith, Repentance (Regeneration Conversion), Justification, and Sanctification.

Westminster Confession's Order-Predestination, Calling, Illumination,

Regeneration, Justification, Adoption, and Sanctification, on the part of God, succeeded by Faith, Repentance, and Good Works, on the part of man.

Schleiermacher's Order-Calling, Repentance, Faith, Forgiveness, Adoption, and Sanctification. (The second and third comprise Conversion, and the fourth and fifth Justification; while Justification and Conversion comprise Regeneration).

Schröder's Order-Calling, Conversion, Justification, and Sanctification. (Regeneration is a higher conception, comprehending the whole work of grace).—TR.]

ART. VI. REV. THOMAS HARVEY SKINNER, D. D.

By Rev. GEORGE L. PRENTISS, D. D., New York.

[The following pages comprise the substance of the remarks of Dr. Prentiss at the funeral of Dr. Skinner. In a subsequent number of the REVIEW We intend to have a more full account of the life of one whose loss is so widely and deeply felt, and who rendered such eminent services to our Church and to the Cause of Christ in his day and generation.-ED.]

WE HAVE Come together, fathers and bretheren in Christ, to the burial of a very eminent and venerated servant of God. In a good old age, with his eye hardly dimmed, or his natural force abated, standing at his post, in the vigor of his noble intellect, in the mature strength and beauty of his saintly graces, the Master has appeared and taken him to himself. It is a blessed consummation-one which he had long devoutly wished; and I feel, therefore, as we gather around his bier, that we are quite on the verge of the "Better Country," and may say to ourselves, as Jacob said on awakening out of sleep, on his way to Padan Aram, Surely the Lord is in this place. This is none other but the house of God, and this is the gate of heaven. In the spirit of Christian awe, joy, and thanksgiving, then, let us enter upon the service and privileges of this hour.

A brief sketch of the life of our departed friend will be first in place:

THOMAS HARVEY SKINNER was born at Harvey's Neck, in Perquimons County, N. C., March 7th, 1791. He was the seventh in a family of thirteen children. His parents (to use his own language respecting them) were simple and plain in their mode of life, distinguished for their probity, hospitality, and kindness to the poor, pious and strict in the training and education of their children. His father was by birth a Quaker, his mother was an Episcopalian. After their marriage they became members of the Baptist Church, under the ministry of the Rev. M. Ross, well known in that region for his highly evangelical labors. They were both bright examples of spiritual religion, and died in faith and peace. Their house was much frequented by preachers. It had been furnished as a church; and as there was regular service only

once a month, and that twelve miles distant, his father, three Sabbaths out of four, conducted public worship in it himself. He did not preach; he prayed with the people, read the Scriptures to them, and read also a sermon, generally one of the Village Sermons, or one of President Davies, whom he preferred as a preacher to all others; he united exhortation with his reading; his children conducted the music. He had great simplicity and transparence of character, with something of Puritan earnestness and fidelity in the ordering of his household; yet was a man of tender sensibility, and of a peaceable, loving spirit, as became an old Friend. The mother was a woman of singular gentleness, modesty, and loveliness. To these traits in the parents I think we can trace back some of the most striking features in the natural and Christian character of their illustrious son. He cherished their memory as long as he lived, with most grateful and pious affection.

He was prepared for college at Edenton, N. C., entered Nassau Hall in 1807, two years in advance, and was graduated in 1809. He then returned to Edenton, and commenced the study of law in the office of his eldest brother, Joseph Blount Skinner, one of the first lawyers in the State, and a remarkable man every way. Here God met him-to borrow his own words with his renewing and saving mercy, when amidst the pleasures and temptations of the world, he was estranged from him and exposed to destruction. The Rev. Benjamin H. Rice, who was itinerating through North Carolina as a youthful missionary of the General Assembly, came to Edenton in the spring of 1811, and preached two sermons; and these sermons, conspiring with the sudden death of a younger brother, who suffered shipwreck near the mouth of the Mersey, England, and with the faithful counsels of a pious negro, were the occasion of his awakening and conversion. He resolved at once, against the most determined opposition of his brother, to abandon the law and devote himself to the Christian ministry. Not long after he returned to Princeton, joined the Presbyterian church in that place, and began the study of divinity under the instruction of his old and revered President, Dr. Samuel Stanhope Smith. In the autumn

of 1811 he went to Savannah, and put himself under the tuition of the celebrated Dr. Kollock. At the friendly invitation of Rev. (afterward Dr.) John McDowell, he came to Elizabethtown, N. J., in the spring of 1812, and became the theological pupil, as also a member of the family, of that admirable man. After the death of Dr. McDowell, his old pupil paid a touching and beautiful tribute to his memory.* He was licensed at Morristown, Dec. 16, 1812. On the same day he came to Newark with Mr. (afterward Dr.) Richards; and in the evening preached his first sermon in the First Presbyterian church, from the text, Luke xii, 32: Fear not little flock, etc., etc. On the following Sabbath he preached at Elizabethtown, in the pulpit of his theological tutor, on the Character of a Christian. Text, Matt. xxvii, 57: Who also himself was Jesus' disciple. December, 26, 1812, he preached in the Tabernacle, Ranstead's Court, Philadelphia. And on several following Sundays in the church in Arch street, corner of Third. He next spent a Sabbath in Washington where he preached twice with great power; and then returned to his friends in North Carolina. June 10, 1813, he was ordained by the Presbytery of Philadelphia, as co-pastor with Dr. Janeway of the Second Church, in that city. In 1815 he accepted a call to the Fifth Church, in Philadelphia. Several years later a new edifice was erected for him, in Arch street. In 1828, he accepted a call to the Pine street church, Boston; but in a few months was induced to return to his old people in Philadelphia. In 1833, he was called to the chair of Sacred Rhetoric and Pastoral Theology, in the Theological Seminary at Andover. On the 11th of November, 1835, he was installed Pastor of the new Mercer street Presbyterian Church, in this city. In March, 1848, he was inaugurated Professor of Sacred Rhetoric, Pastoral Theology, and Church Government, in the Union Theological Seminary, and continued to fulfil the duties of that chair until his decease-a period of nearly twenty-three years.

Such were some of the leading incidents and outward changes in the long life of Dr. Skinner. But how little they

* See Dr. Sprague's Memoirs of the McDowell's, p. 222.

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