Perhaps, however, we ought to be satisfied with the following observation elsewhere

In baptism, we were buried with him; and, as he rose from the grave, so by the regenerating power of the Holy Spirit, we are raised from the death of trespasses and sins, to a life of righteousness, the prelude to an eternal life of glory in heaven.-P. 294.

Were it not that the sacramental dignity of Baptism is a doctrine so distinctly affirmed in Scripture, and the depreciation of it is connected by the most perfect chain of consequences; with the utmost horrors of Calvinism, we should scarcely touch on what, to minds not habitually theological, may scarcely appear to be blemishes. But that Calvinism is not the doctrine of our author appears in many just and beautiful passages, some of which we shall, with great pleasure, exhibit to our readers.

In Sermon VIII. "Job's seeing God," we have the following true and sober observation :

Whether a voice was heard, or an appearance was seen, it was only an instrument which the Almighty saw fit to employ in holding sensible communion with his servants of old, for special ends; and, such manifestations being altogether of an extraordinary nature, and having long since ceased, should any person in these later ages profess to be favoured with new revelations from God, he would either be deceived himself, or be attempting to deceive others. And though in the case of Job, who lived long before the volume of Revelation was closed, probably before the age of Moses, when nothing of it is known to have existed except in tradition, God conveyed his instructions in a peculiar manner, speaking to him out of the whirlwind;" yet the knowledge which Job thus acquired, important as it was, was only of the same kind which each of us may possess by means of the assistances graciously afforded us in the word and the providence of God. It was not so much a new or miraculous knowledge of God which he had obtained, as a practical conviction and application of those truths respecting him which he had known before, but which had not been before brought home to his heart and conscience with their due force, so as to produce the fruits of repentance, humility, and submission to the will of God.-Pp. 93, 94.

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In Sermon XVII. the horrible doctrine of personal reprobation is indignantly crushed.

A large part of the Bible seems written to convince us, that if we perish, it is wholly in consequence of our own sin and folly; that God waiteth to be gracious; that he willeth not the death of a sinner; that so far from taking advantage, as it were, of the first occasion for inflicting punishment, he reprieves, invites, remonstrates, and holds out the free offers of mercy to the last. Though he is a Judge strong and powerful, he is provoked every day. Though his wisdom could in one moment confound our folly, and his strength triumph over our weakness, yet, like that heavenly charity which springs from himself, he "suffereth long and is kind." He pities our ignorance; he bears with our waywardness; he deigns even to conciliate our affections; and it is not till after innumerable provocations, that he at length "swears in his wrath that we shall not enter into his rest."-P. 207.

To the same effect, in Sermon XXI. on "the Prodigal Son."

In proportion as we feel like the prodigal, we have scriptural reason to trust that God will be merciful to us, and for the sake of his blessed Son, will hear our

supplication. It is true, we do not deserve that he should receive us; for our sins have been so great and multiplied, that he might justly cast us off without extending one single offer of pardon. But such is not the character of our heavenly Parent: he is always more ready to hear than we to pray: he waiteth to be gracious; and having given his own Son to die for us, will he not with him freely give us all things? He has provided pardon for our sins, and a supply for all our wants. He is willing to restore us to our forfeited privileges: his encouraging language is, "Turn ye, turn ye: why will ye die?" His Holy Spirit is promised both to give us the will to do so, and to work with us when we have the will. What, then, has he not done to reconcile us to himself? And whose will be the guilt if we still continue impenitent and unmoved?— Pp. 260, 261.

In the same spirit, and with the assertion of the great scriptural doctrine of universal redemption, is what follows:

God is love: this is the original bond of union between him and the creatures whom he has made: the inexhaustible source from which flow all the blessings of creation, preservation, and redemption. We are not to view the Almighty as a tyrant, more prone to inflict penalties than to confer mercies. Such is not his character: he is "the Lord God, full of compassion and gracious, long suffering, and plenteous in mercy and truth." __The whole plan and accomplishment of human salvation originated in this Divine attribute; for God so loved THE WORLD, that he gave his only begotten Son, that whoso believeth in him should not perish but have everlasting life.”—P. 300.

Occasionally we meet with passages so just and so comprehensive, that we almost believe ourselves to be turning the folios of some of our old divines. Take for instance the following:

Of all symptoms of ceasing to run well, the loss of Christian humility is one of the most common and dangerous.-When a person becomes spiritually proud and disputatious, thinks that he knows more than all other men in the affairs of religion, neglects the plainer and weightier matters of God's law for difficult speculations, which minister rather to his pride than his edification, there can be little doubt, that, how clear soever may be his creed, and how ardent soever his zeal, he is in reality going back instead of advancing in the ways of God. It matters little in this respect what particular turn spiritual pride may take: for whether it draw us, on the one hand, to a cold, speculative, formal system of pharisaism, and dependence upon our own unenlightened reason; or, on the other, to a scheme rash, lawless, and presumptuous, in which every thing practical is undervalued or neglected, the evidence is equally strong of our having gone back; and the fear is, that unless we become aware of our danger in time, we shall continue to go back even to perdition.-Pp. 37, 38.

"Prayer," remarks a pious author, "will not plough one's field, nor fence it, nor reap the grain, nor thresh it; but prayer may procure strength to labour, and a blessing to accompany and succeed our prudent industry." And it is thus in religion: God does every thing that is good for us; but he expects us to make use of the appointed instruments of spiritual blessing as much as though we did every thing for ourselves. He graciously preserves us from many an unseen peril; but if, instead of using the means of prevention, we wilfully put our foot into the snare, we cannot hope that he will interpose to prevent our being entangled. We are "to watch as well as to "pray" that we enter not into temptation: we are to keep at a distance from it: we are to employ every effort to resist it; and if we neglect to do this, are we to wonder if we fall? Moses, and the people of Israel, did well to cry unto God in their extremity: but they did ill in neglecting the means of escape which he had set before them; and their supineness was accordingly rebuked by the Almighty: Why criest thou unto me? Speak to the people that they go forward.”—Pp. 61, 62.

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The atheist, the scoffer, the professed unbeliever, the notorious profligate, openly oppose the cause of Christ; they are his avowed enemies; and it is said of all such, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." But there are others who may be said to betray him; namely, those who call themselves his disciples, while they "crucify the Son of God afresh, and put him to an open shame." There are many ways in which persons may do this in a greater or less degree. They may do it by false doctrines, or by an unholy and inconsistent life. Suppose that, professing to believe the Divine mission, the spotless character, and the perfect doctrines and precepts of Christ, we should deny his claim to be equal with the Father, as touching the Godhead, though inferior to him as touching his manhood; should we not, while calling ourselves his disciples, rob him of his highest honour, and take part with those who thought it blasphemous that he made himself equal with God? Again, if acknowledging his Divinity, we virtually set aside his atonement, by a proud trust in our own merits, are we not undermining the foundations of the religion we profess, and reducing the Divine Saviour to the level of a mere teacher and example, instead of a sacrifice, the only sacrifice, for the sins of the world? Again, if professing to trust alone in his atonement, and perhaps vaunting loudly of the efficacy of faith, we slight either in word or practice the obligations of his law, are we not betraying him under the pretence of friendship, setting his commands at variance with his promises, and virtually maintaining that his Gospel leads to that most unscriptural conclusion, “ Let us sin that grace may abound?"-Pp. 74—76.

Our extracts are numerous, but under all circumstances, it is perhaps as well they should be so. From these our readers will be best enabled to collect the general character of the work. We can assure them that the above are specimens as fair as they are favourable.

The want of "Family Sermons is often deplored. Few sermons composed for the pulpit, are wholly applicable to family reading. The want is now supplied, and supplied well. The writer has our thanks, and if our recommendation can be of advantage to him, it accompanies our best wishes for his success. He will be satisfied that our opening remarks have proceeded from no spirit unbecoming the Christian name, which he and ourselves bear in common. But we must repeat that the Christian Observer has no title to be identified with the sermons which have adorned its pages.

Let us offer one more friendly observation to the worthy author. If he should be disposed, in another edition, to republish his dedication, let him expunge the quotation from Quintilian. If the Right Rev. Prelates therein addressed are not disgusted with that extravagant piece of heathen flattery, it is only because they smile at it. We read, a short time since, an article in the Observer, reprobating all classical quotations. The rule is not less extraordinary than the present violation. Were all classical allusions as unfortunate as this, we might perhaps be tempted to think with the worthy writer of that curious paper.

ART. II.A Sermon preached before the King's Most Excellent Majesty, in the Chapel Royal at St. James's, on Sunday, July 4, 1830. By CHARLES JAMES, Lord Bishop of London, Dean of his Majesty's Chapels Royal. Published by his Majesty's Command. London: B. Fellowes, Ludgate Street. 4to. 1830. Price 2s.

THE learned and eloquent author of this excellent Sermon has performed a delicate task with admirable propriety. Looking to the solemn occasion on which it was preached, when His Majesty, "for the first time as Sovereign of these Realms, partook in the most holy ordinance of our Religion in presence of the Chief Pastors of that Reformed Church, of which He is the Chief Governor upon earth, and to whose doctrine and discipline His Majesty," we are here authoritatively told,* " was pleased to declare his firm and cordial attachment; -we are persuaded that the office of Preacher could not have been assigned to any man more able and willing to do the work of an Evangelist than the Dean of His Majesty's Chapels Royal. The text is taken from 1 Cor. x. 16, and the Sermon is an orthodox, plain, and very appropriate exposition of the nature, the benefits, and the obligation of the Sacrament of the Lord's Supper. The Bishop's style is remarkable for its simplicity, its perspicuity, and its earnestThe child may understand, the man must feel, the weight of his arguments, and the efficacy of his persuasive eloquence; and we are willing to hope that the effect of his pious address upon the heart of Him, whom the Almighty has called to the throne of these Realms, may be manifested by his steady and uncompromising support of the interests of that Church, the consolations of which he wisely sought so early an opportunity to enjoy.

ness.

said any thing new upon the No, indeed; and we like his We hate novelties in religion,

Has the Bishop of London, then, familiar topic under his discussion? Sermon the better on that account. and we despise the vanity of an author who is perpetually striving to dazzle us by what is new, rather than to instruct us to walk in the old paths, as much as we pity the itching ears of those unstable and gaping dupes, who mistake paradox for piety, and sound for sense, and who are taught to prefer "the lean and flashy songs," which pulpit declaimers, with their "scrannel pipes of wretched straw,' palm upon their fond admirers as the sacred effusions of the Great Spirit of Wisdom, to the words of soberness and truth.

Our excellent author has taken occasion to reprobate the notion of Bishop Hoadley, that the Eucharist is simply a commemorative rite : and we beg leave to adorn our pages with an extract from that part of his Sermon.

*Dedication to the King.

The atheist, the scoffer, the professed unbeliever, the notorious profligate, openly oppose the cause of Christ; they are his avowed enemies; and it is said of all such, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." But there are others who may be said to betray him; namely, those who call themselves his disciples, while they "crucify the Son of God afresh, and put him to an open shame." There are many ways in which persons may do this in a greater or less degree. They may do it by false doctrines, or by an unholy and inconsistent life. Suppose that, professing to believe the Divine mission, the spotless character, and the perfect doctrines and precepts of Christ, we should deny his claim to be equal with the Father, as touching the Godhead, though inferior to him as touching his manhood; should we not, while calling ourselves his disciples, rob him of his highest honour, and take part with those who thought it blasphemous that he made himself equal with God? Again, if acknowledging his Divinity, we virtually set aside his atonement, by a proud trust in our own merits, are we not undermining the foundations of the religion we profess, and reducing the Divine Saviour to the level of a mere teacher and example, instead of a sacrifice, the only sacrifice, for the sins of the world? Again, if professing to trust alone in his atonement, and perhaps vaunting loudly of the efficacy of faith, we slight either in word or practice the obligations of his law, are we not betraying him under the pretence of friendship, setting his commands at variance with his promises, and virtually maintaining that his Gospel leads to that most unscriptural conclusion, “ Let us sin that grace may abound?"-Pp. 74–76.

Our extracts are numerous, but under all circumstances, it is perhaps as well they should be so. From these our readers will be best enabled to collect the general character of the work. We can assure them that the above are specimens as fair as they are favourable.

The want of "Family Sermons" is often deplored. Few sermons composed for the pulpit, are wholly applicable to family reading. The want is now supplied, and supplied well. The writer has our thanks, and if our recommendation can be of advantage to him, it accompanies our best wishes for his success. He will be satisfied that our opening remarks have proceeded from no spirit unbecoming the Christian name, which he and ourselves bear in common. But we must repeat that the Christian Observer has no title to be identified with the sermons which have adorned its pages.

Let us offer one more friendly observation to the worthy author. If he should be disposed, in another edition, to republish his dedication, let him expunge the quotation from Quintilian. If the Right Rev. Prelates therein addressed are not disgusted with that extravagant piece of heathen flattery, it is only because they smile at it. We read, a short time since, an article in the Observer, reprobating all classical quotations. The rule is not less extraordinary than the present violation. Were all classical allusions as unfortunate as this, we might perhaps be tempted to think with the worthy writer of that curious paper.