"If then we see any persons who have been baptized habitually minding the things of the flesh, and neglecting the things of the Spirit, how can we say that they are born of the Spirit? Again, the Apostle says, 'Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his; and if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness.' Let it be remembered that St. Paul is writing to baptized persons, to professing Christians, but he speaks of it as doubtful whether they had the Spirit of Christ, and makes the decision of the question rest upon their being dead to sin, and alive unto righteousness."- —White, pp. 199, 200.

We are persuaded, that but for the unguarded positions of Dr. Mant, brought forward, mala ave, and now, as it appears, universally deserted in their legitimate extent, both by friend and foe, most of the contending parties would have cordially acquiesced with Mr. White

and his authorities (amongst which in the above statement on this he places Bishop Burnet very high) litigated question.

con

We have hitherto pointed out what we believe to be strong features of similarity in our two authors; and which extend, for the most part, not only to their principal doctrinal tenets, but also to the moderation and sobriety with which they urge them. We may congratulate our readers upon the appearance of these volumes, amongst many other late productions, in which the fundamental doctrines of the Gospel are stantly and carefully maintained in full prominence, without being mixed with unhallowed and unsuccessful attempts to settle those more difficult and "secret things," which in an especiai manner "belong unto the Lord our God." Such sermons satisfactorily prove to our minds the amplitude of the Gospel claims upon each man's peculiar love and obedience,even when placed upon a broader basis than many excellent men are willing to allow.*

On the other hand they discountenance the wholly unchristian language of those who fail in habitually making a distinct and personal application of the peculiar

We are not quite sure whether such expressions as "Christ not having shed his blood at an uncertainty," and some two or three others which occur in Mr. Beachcroft's volumes, may not mark a considerable difference between himself and his fellow preacher, on some very important articles of the Christian faith. That in such profound and mysterious questions as those involved in Mr. Beachcroft's words just quoted, all men should exactly think alike, is more than can be demanded. That

preachers should, as much as possible,

avoid inconsistent statements on such subjects, is, however, greatly desirable. Mr. Beachcroft is, doubtless, fully aware that many different senses may be put upon an expression, to which all would, in their own sense, subscribe ex animo—that Christ did not shed his blood at art uncertainty.

doctrines of the Gospel, considering them as sufficiently recognised and understood by all, and needing only to take their turn with other subjects of general instruction. The recurrence to "Jesus Christ, and him crucified," will, we are persuaded, be incessantly observed in those "to whom he is precious." His name will form a characteristic mark in the language of his true ministers. It will be not only as the "ointment poured out" on their richest stores, but as the one indipensable ingredient entering into the composition of their daily provision.

We must now proceed to suggest certain points of difference in the sermons before us; w which may lead us to a few more extended remarks on two modes of pulpit instruction in some respects very dissimilar, and executed, we must confess, with very unequal merit in the two cases before us. Mr. Beachcroft, we think, has chosen by far the more questionable one; and being as yet a somewhat inexperienced writer, addressing himself to a country congregation, has, we think, hazarded rather too much in offering two volumes as his first demand on public notice. We shall confine ourselves principally to the former, of which we shall give the several subjects of the sermons, followed by those of Mr. White's single volume. The very selection and order, in both cases, may be considered as somewhat marking the respective characters of the two preachers.

Mr.Beachcroft's first vol. contains: Sermon 1. The Request of the two Disciples on the Road to Emmaus. 2. The Efficacy of touching the Hem of Christ's Garment. 3. Balaam and Balak. 4. The Master's Call. 5. The Sabbath reverenced. 6. The Consequence of Sleeping during Public Worship. 7. The constraining Efficacy of the Love of Christ. 8. Enoch's Removal. 9. The faithful Abraham. 10. Esau and Jacob. 11. Our Brother a

Mediator. 12. Jacob's going down to Egypt a Figure of Death. 13. The People of God tried and humbled. 14. The Old Prophet and the Man of God. 15. The Obedience of the Rechabites. 16. Redemption through the Blood of Christ. 17. The Judgment of the Wicked Servant. 18. The Christian Temper. 19. Man's Work and Labour. 20. Exhortation to Godli

ness.

4.

Mr. White's volume contains as follows:-1. The Cause and the Cure of Human Wretchedness explained. 2. Preparation for the Advent of Christ. 3. On the Duty of Confessing our Sins. The Purpose for which Christ came into the World. 5. On the universal Apostacy of Mankind, and the Imputation of their Guilt to Christ. 6. On the Connexion between the Priestly Office and the Sufferings of Christ. 7. Christ the Author of eternal Salvation to all them that obey him. 8. The Ascension of Christ in our behalf. 9. The Holy Spirit promised to the Church. 10. On the Athanasian Creed. 11. On the Sacrament of Baptism. 12. On the Sacrament of the Lord's Supper. 13. Christ the Light of the World. 14. On the Unchangeableness of Christ. 15. On the Shamefulness and Unprofitableness of Sin. 16. Exhortation to Holiness. 17. The same. 18. Holiness enforced from the Promises of God. 19. Hope in God the Antidote for Dejection of Spirit. 20. On the Ruin and the Recovery of the Creation. 21. The Study of Peace and mutual Edification récommended. 22. On Brotherly Love and Unity: 23. On Religious Joy. 24. On Family Worship.

It will easily be perceived from this general catalogue, that Mr. Beachcroft's collection is of a much more undefined and miscellaneous character than that of Mr. White. His title of "Plain Scriptural Sermons," might have led us to expect this: and we think, under proper regulation, every enlarged plan

of scriptural instruction ought to be miscellaneous. We wish to see the most extended possible use made of the sacred volume. We consider "all Scripture" as "given by inspiration of God;" and as "profitable" not only "for doctrine," in its statements, but " for reproof," in its exposure of the corrupt principles and practices of fallen man; "correction," in its strong and authoritative sanctions; "instruction in righteousness," in its multitude of practical principles, and corresponding cases, applicable to every possible shade of conduct and varying cast of character. Every point in this extensive field should, we think, be occupied, in turn, by the wise husbandman. Nor should we have been sorry to have perceived in the pages of Mr. White a more abundant use of resources, which, we are persuaded, he would know how to use to the best advantage. The general richness and fulness of his views might have gained considerable improvement from an ampler variety of scriptural illustration. But in commend ing the more copious use attempted by Mr. Beachcroft of the sources of inspiration, we are constrained to add many remarks, upon his execution of the plan, of a qualify ing nature.

Mr. Beachcroft has, in fact, chosen that very questionable style of commenting on Scripture, which has been the fashion of fanciful and ingenious men of all ages, but against which the authority of the best and most judicious theologians of modern times runs very high. It consists in drawing out the words and expressions of Scripture beyond their true and legitimate bearing; and this either in the way of direct and authoritative interpretation, or in the still more vague and indefinite mode of arbitrary accommodation. That this practice was adopted by the early fathers of the Christian Church, is sufficiently known; and traces of it will be found in every writer CHRIST. OBSERV. No. 185,

from the apostolic age down to the prince of reasoners, as well as quibblers, the great St. Austin. That the same practice was bequeathed,as a precious relic, to the earlier fathers of the Reformation, is equally clear; and from them it has been derived, through the Puritan writers to our modern Hutchinsonians, and a multitude of other less steady sects; and has been partially favoured in practice by divines as respectable as Jones, Horne, and Horsley himself. How far, however, Mr. Beachcroft has even outrun many of his predecessors, we think will appeat best from a specimen or two of his favourite mode of interpretation.

In his very first sermon on thể request of the two disciples going to Emmaus; "Abide with us, for it is towards evening, and the day is far spent ;" he tells us, that these words may, "without any forced interpretation," be applied to a request for protection from the hand of God during the darkness of the night; for his presence in these latter days," the evening of the world ;" and more especially, in the latter days of weakness and old age. Again; the fourth sermon, which describes "the Master's call" at the hour of instruction, of death, and of judgment, is founded upon the "call" by which Martha summons Mary to attend upon Master," on his coming into the house, before he raised Lazarus.*

the

here the great inconvenience often in* We must also incidentally mention curred by Mr. Beachcroft in his verbose and tedious mode of announcing the heads of his sermons. For instance : "Let me show you," he remarks,

"III. That when thy body shall have returned to the dust, from whence it was taken; when it shall have slept as did the body of Lazarus in the grave; in a moment, in the twinkling of an eye, at the last trump, the Master will come again to judge the world, and will call for thee. Thou must obey the summons

of death and judgment; happy then will it be for thee, if thou shalt have obeyed 2 T

Further: in Sermon VI. on " the Consequence of Sleeping during Public Worship," (which, indeed, though fit to be incidentally mentioned, yet must have already appeared to our readers to be somewhat unworthy of a place by itself, as the subject for a sermon,) the practice is made to acquire new importance, by way of application," in showing, from the fall of Eutychus out of the chamber window, that," in a spiritual sense, there is life in some young persons who seemed to fall from their steadfastness; and that when they are desirous to return to the path of duty, their parents and friends, who watch over their best interests, will be not a little comforted."" The further application of St. Paul's advice made by our preacher "trouble not yourselves, for his life is in him"-to the case of the reviving penitent, might be exceed ingly injurious, should it lead to any remission of anxious care, or serious admonition upon the first discovery of hopeful symptoms in a returning prodigal.

Again: Mr. Beachcroft had very prettily said, in the opening of Sermon III. on Balaam, that,

as

some of the most beautiful flowers in nature diffuse the sweetest smell, so do many of the most interesting narratives in the Sacred Volume convey the highest instruc

tion.

1

The outward beauty of the flower may be seen at a distance, but its grateful scent can only be perceived by a nearer approach to. it." To which he adds a sentiment, which he repeats more clearly in the introduction to Sermon X. on Esau and Jacob, that "many Scripture histories appear at first sight stumbling blocks;"" but to the

the call of grace on earth: Blessed and holy is he that hath part in the first resurrection; on such the second death shall have no power 999 P. 59.

But for the frequent recurrence of such heads of discourse, we should have thought this detailed method adopted here to cover the improbability of the present application of the text.

bumble inquirer after truth--to the believer who confesses the whole plan of creation, redemption, and sanctification, to be a mystery understood so far only as it is revealed by the Holy Spirit of God; to the man who is willing to be instructed, the purpose of the Almighty may be seen so far, as it is good for man to be made acquainted with it." To exemplify this observation, he gives, in the latter sermon, the apostolical.interpretation in Rom. ix. of the whole transaction respecting Jacob and Esau, and speaks in a very proper and guarded manner on the selection made by God between those two sons of Rebekah. This, however, not explaining, or at all palliating, the deceit of Rebekah, Mr. Beachcroft makes a supposition of his own, that Rebekah had failed to acquaint Isaac with the prophecy which she had received before the birth of the children; and was by consequence driven to that hasty expedient, as the only means left her for repairing her negligence. Instances are then referred to of " persons who, from neglecting the commands of God, have been made the instruments to effect his purpose: and the whole concludes with an application grounded on the " profitableness of Scripture, for doctrine, reproof, [correction.] instruction in righteousness;" which leads to the " reproof" of Rebekah's and Jacob's sin, and the " instruction" contained in the two following paragraphs.

"III. This subject is profitable for instruction in righteousness. How,it may be asked, shall we be able to distinguish the hypocrite from the real servant of God? Exactly as Isaac had reason to suspect, though he was too blind to discover the artifice of his son Jacob, by the words of his lips contradicting the evidence of his hands. The voice is Jacob's voice, but the hands are the hands of Esau.' We are all liable to be deceived by false professors, for the tongue does not always speak the language of the heart; but it is better to be too credulous than to harden our heart

against conviction. In matters of a religious nature, let us not be faithless, but believing.

"Lastly, Jacob found admittance to his father, and obtained his blessing, by another expedient by putting on the goodly raiment of his elder brother Esau. Thus, if we hope to gain the favour of our Heavenly Father, and to be received into his presence, we must put on the best robe, the robe of righteousness, the goodly raiment of our Elder Brother. We must be clothed with his spotless covering, or we shall never find the blessing. Jacob moreover knew the value of that birthright which Esau despised." Beachcroft, vol. I. p. 162, 163.

Now, without inquiring whether the individual statements of this sermon, which have some peculiar infelicities in them, are considered by their author (as we are persuaded they are not) to be fit specimens of the " spiritual" instruction vouchsafed by "the Holy Spirit" to "the humble inquirer," from the pages of Scripture ;-without proceeding to other sermons of a like nature with those now quoted, such as that on "Jacob's going down to Egypt, a Figure of Death," and that on 66 our Brother [Benjamin] a Mediator;"--without asking how far Bishop Hall, in his Contempla tions, (a very favourite work with our author.) may have sanctioned one analogy, or other bishops, whether of ancient or modern date, may have warranted another,—we must venture to makę, somewhat at large, the following general remarks upon a certain style of scriptural illustration, altogether questiona ble, and of which, it must be confessed, some most unfavourable specimens, with more or less excuse, are to be found in the present ser

mons.

1. The style to which we allude, we wish to be distinctly understood to be that of carrying the several histories or expressions of Scripture beyond the meaning positively assigned to them by Revelation itself; or that which plain sense, and a sound judgment, might be warranted in drawing from any other

writings of a similar nature, if not inspired. Our first objection, then, to the style in question is, that it compromises the truth of Scripture, and inharmoniously, not to say unnaturally, mixes up what is fallible at least, and often doubtful, with what is perfectly pure, and essentially infallible. We believe no one will venture to assert, that the truth of the doctrine which maintains the necessity of Christ's righteousness to the soul, is proved from the crafty device of Jacob's clothing himself with the raiment of the "profane Esau,” in order to deceive his father. Yet that the spotless robe of that all-perfect righteousness is necessary to the soul, is a doctrine infallibly and unequivocally revealed, and should therefore, we apprehend, stand clear of all fallible and frail support. And still more does the ob servation apply to what is evidently fictitious and erroneous. The request of the disciples to our Lord going to Emmaus, which our preacher places in the front of his volumes, clearly applies to no petition which we have to offer; for the very reason which they most distinctly assign to Christ for abiding with them, has no reference whatever to themselves, but only to him, It was "towards evening," and therefore unfit for a traveller to be exposed to the air or the danger of robbers. If they had said, " for we need thy instruction, or are delighted with thy conversation," they would perhaps have spoken their real sentiments, and set an example to us of loving godly discourse. But even then it was not the Saviour whom they thought they were inviting, but only an indifferent, though pious person. We need, and must ask, for Christ's presence at all times, by day as well as by night, The true and legitimate practical use of this passage St. Paul might have taught us in his admonition, "Be not forgetful to entertain strangers," &c.-The same remark is applicable to our Brother