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of the perseverance of the sincere Christian in faith and holiness, and conceiving this to be secured by the promises of God and the intercession of the Mediator, still uses without hesitation or constraint all the hortatory and alarming language. which the Scriptures furnish.

In No.117, on Numbers xx. 27, 28, the death of Aaron is considered. The discourse is altogether good. The second head, which treats of The Surrender of Aaron's Soul, is subdivided into the three observations, that, 1. The occasion was awful. 2. The manner was dignified. 3. The event was honourable.

These are simple and important topics. Under the first, we meet this passage:

“ Aaron had sinned ; and for that sin he must die. We doubt not indeed that he found mercy before God; but still he died on account of his transgression; liis death was the punishment of sin. This, in fact, is true respecting every one that dies: though in some respects death may be numbered among the Christian's treasures, yet in other points of view it must still be regarded as an enemy, and a punishment for sin. In this light it must be considered even by the most exalted Christian, no less than by the most ungodly; ‘his body is dead because of sin, even though his spirit be alive because of righteousness.'

“But in the death of this eminent saint we have a most instructive lesson. It was doubtless intended as a warning to all who profess themselves the servants of God. Like Lot's wife, it speaks to all succeeding generations, and declares the danger of departing from God. No length of services will avail us any thing, if as last we yield to temptation, and · fall from our own steadfastness. The death of Aaron shadowed forth that truth which is plainly declared by the prophet Ezekiel, that if a righteous man turn away from his righteousness and commit iniquity, all his righteousness that he hath done shall not be mentioned; but in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.' Many there are, who, from an attachment to human systems and a zeal for truths of an apparently opposite nature, would almost expunge this passage from the sacred volume : but, whether we can reconcile it with other passages or not, it is true; and every one of us shall find it true at last, that not he who runneth well for a season, tut • he who endureth unto the end, shall be saved.'

Nor is this all. Throughout the volumes wherever passages of warning or threatening occur, they are freely treated. Let the Sermon on Col. i. 21–23. (No. 1049, vol. x.) afford a specimen. The subject is, Sanctification the End of Redemption. The heads are devoted to the consideration, 1. Of what the Lord Jesus has done for us. 2. What was his ultimate design in doing it. 3. What is necessary to be done on our part, in order to secure the blessings which he has obtained for us. Under this last division we read as follows :

“ Those who are addicted to system would alter the translation here, and read it, not, “if ye continue, but since ye continue.' But this is only one instance of many, wherein the advocates for human systems betray their determination to make every thing bend to their views. The Translators of our Scriptures would indulge no such unhallowed partiality. They would in no case wrest the Scriptures to make them favour a party in the Church. They maintained a childlike simplicity; and with scrupulous fidelity laboured to transmit to

us the Scriptures in a perfect agreement with the inspired original. Of the propriety of the translation in this place I have no doubt; it is the very language of the Scriptures, in a thousand other places as well as this; and it speaks to us a most important truth, namely, that we never can be presented blameless before God at last, unless we continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel.

“1. It was by faith that we first obtained an interest in Christ“ It would have been to no purpose that Christ had died to reconcile us to God, if we had not on our part believed in him as Mediator and Redeemer. The unbelieving world who die in their sins, are rather plunged the deeper into perdition, than delivered from it, by the intervention of Christ. Their rejection of him has aggravated their guilt exceedingly: and the word preached to them in 'his name, will be 'a savour of death unto all to whom it is not a savour of life.' The receiving of him into our hearts by faith puts us into possession of all the blessings which he had purchased for us.”

2. By the continued exercise of the same faith we must ultimately secure the harvest of which we have reaped the first-fruits

As we have received Christ Jesus the Lord, so we must walk in him.' We must continue in faith grounded and settled, and not be moved away from the hope of the Gospel.' It is a fact, that many do make shipwreck of the faith. The Scriptures abound with instances of it: and we also shall feel many temptations, both from without and from within, to follow their sad example. Like the stony.ground hearers, we mày through the influence of persecution fall away: or, as in the case of the thornyground hearers, the good seed in us may be so choked by the cares and pleasures of this life, as to bring forth no fruit to perfection.' And, from whatever source the defection arises, if we turn back, we turn back unto perdition,' and God's soulshall have no pleasure in us.'. Would we then be presented faultless before the presence of God's glory with exceeding joy? we must hold fast the profession of our faith without wavering we must be more and more grounded' in the faith by a constant exercise of it on every occasion : we must be so firmly 'scttled'in it, that a man may as well attempt to pluck the sun from the firmament, as to shake either our faith or hope. This is the way to

endure unto the end;' and it is in this way only that we can fulfil that salutary injunction, Look to yourselves, that ye lose not the things which ye have wrought, but that ye receive a full reward.'

After these remarks, we may further observe, that with regard to the general spirit of the Gospel, and the characteristics of Evangelical religion, there are two discourses of much excellence. Psalm cxix. 128, vol. iv. No. 426; and 1 Cor. ii. 2, vol. ix. No. 955, to which the author refers in his preface, as containing a brief abstract of his sentiments. In the first, he considers the Christian character as delineated in his text, and the light which it reflects on the Gospel of Christ. The true Christian character is distinguished from the merely nominal by loving all God's commands. The true Christian loves all God's precepts, both those which are evangelical and those which are moral; he loves them as perfective of his nature, and conducive to his happiness. From these topics, the second head proceeds to answer those objectors who misrepresent the Gospel as if it superseded the necessity of good works; to rebuke those who would abuse the Gospel, and who have no relish for the holiness and obedience of the doctrine of

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Christ; and to exhort true Christians to adorn their holy profession. All this appears to us to be solid and edifying. In-. deed, it would be an advantage, we think, to a candid person who should for the first time take up these volumes, to read not only this and No. 955, but a Series of Eleven Discourses which, the author informs us, contain all the topics which he considers of fundamental importance. They are Nos. 134, 135, 136, 137, 426, 955,964, 965, 966, 967, 979. We will briefly sketch their contents. The first four discuss the doctrines of the Liturgy ; and after a vindication of it as lawful and expedient, as not necessarily generating formality, and as not containing any expressions which should deter a conscientious person from giving his unfeigned assent and consent to it, proceed to display its excellency, its spirituality, its fulness, its suitableness, its moderation and candour; and conclude by an examination of the professions, promises, and prayers of the Ordination service. No. 426, we have already noticed. No. 955, on Christ Crucified, from 1 Cor. ii. 2, explains the resolution of the Apostle, to preach a Crucified Saviour as the ground of our hopes, and the motive to our obedience; and enforces the resolution because it contained all that he was commissioned to declare; all that could conduce to the happiness of man; and because nothing could be added to it without weakening or destroying its efficacy. The four following Discourses on 1. Cor. X. 15, are entitled, an Appeal to Men of Wisdom and Candour; and after laying down the proposition that to the truly wise the Gospel recommends itself as a Revelation and a remedy, and exhorting such to form their judgment with care, to exercise it with candour, and to implore of God the enlightening and sanctifying influence of his spirit, that they might be preserved from error, and guided into all truth; the discussion of the doctrines of human corruption, of regeneration, and of justification by faith, is undertaken and conducted with much talent and moderation. The last sermon is on 2 Cor. i. 13, and is entitled the Churchman's Confession, and contains an Appeal to the Articles and Liturgy of the Church of England, on the topics of our lost estate, the means of our recovery, and the path of duty.

We have noticed these Discourses, as we think them, on the whole, amongst the best and most useful in the work; and we cannot but hope that they will ensure the favorable attention of the reader to the entire volumes, of which they are not only a part, but as it were the Key and Introduction.

We will only further say in this part of our observations, that perhaps the following Discourses 'may

be considered amongst the best. In vol. i. No. 2, 74, 77; in vol. ii. 105, 119, 117; in

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vol. iii. 249, 275, 304, 311; in vol. iv. 344, 370, 372, 378; in vol. v. 493, 545; in vol. vi. 560, 589, 652; in vol. vii. 667, 773, 774; in vol. viii. 816, 817, 893; in vol. ix. 909, 930; in vol. x. 1097, 1109; in vol. xi. 1146, 1168, 1182.

In proceeding to point out what appears to us the defects of this work, we need not say, that to compose 1200 Discourses must lay open any author to the assaults and animadversions of critics. The remarks we may offer, then, are rather to satisfy the claims of candour and equity, than materially to detract from the value which we decidedly attach to this production as a whole.

It will be obvious to an attentive reader, that our author has an intensely ardent mind. Whatever idea he would express, he expresses with warmth and eagerness. Over-statement, therefore, chiefly on subordinate topics, we think a considerable defect of the work--not as it regards the great doctrines and duties of Christianity, for here no ardour can be excessiveon these points we think him decidedly right-but as it respects the explication of separate thoughts, and the inculcation of minute and difficult questions. The danger which would otherwise arise from this excess, is, moreover, very much tralized by the leading characteristic of the work, to which we have before adverted--it's biblicism. Still the thing in itself requires animadversion. And, especially as it may be imitated by the younger clergy, without the attendant correctives found in our author, it becomes our duty as critics to point it out.

In the first place, then, this over-eagerness of mind leads to the use of expressions too positive and strong for the occasion, and having the appearance of arrogance. If our author speaks of a Jew as a monument of the Divine Judgment, we are informed of it, not in the appropriate terms which any other writer would use, but in such language as this, " There is no creature under Heaven, from the sight of whom we may derive greater good than from the sight of a Jew," vol. vi. p. 431. If the reproach attached to the serious and consistent profession of the Gospel is alluded to, we are informed, “That what was said of the Christians of the first ages is equally true at this day, 'we know that this sect is every where spoken against,'” vi. 39. If a particular image is touched on, no image is so forcible throughout the whole Scripture; thus human life in Psalm xcix. 5, being compared to a handbreadth, we read;

A great variety of other images are used in Scripture to convey this truth; life is compared to a shuttle which passes quickly through the loom; to a ship which soon passes and leaves no trace behind it; to an eagle, which, with the rapidity of lightning, hasteth to its prey; but the image in our text is more striking than them all; because, whilst it is peculiarly simple, it is also practical, embodied. portable,” vol. iv. 133. We need not multiply examples. We think it quite obvious, that the above, and a thousand similar expressions, are by far too strong, and, in truth, lose in their effect on a considerate mind, by that very circumstance. Let strong and energetic language be reserved for great occasions, and not wasted on minute or doubtful ones.

In the next place, a modification, as we suspect, of the same excessive ardour of mind, leads the author to push his formal arrangements of his subjects to harshness, and sometimes to inaccuracy, and once or twice to what may have the appearance of irreverence.

The plan of the 110th Psalm, fine as the theme presented was, we think, sadly managed. The main heads are, I. The person of Christ. II. His offices. This is surely an inadequate division, considering that the first head rests only on the introductory clause of the Psalm. But the subdivisions of the second head are yet worse—they consider Christ as a prophet, a priest, and a king. The whole error of this plan probably arose from the too intense desire of preserving a neat arrangement, to which in this case the spirit, and in some part the sense of the Psalmist is sacrificed.

Where no error is incurred by the excessive love of rigid arrangement, undue prominence is often given to certain particulars, and a harshness introduced into the character of the Sermon. In a Discourse on Isaiah xii. 3, “ With joy shall ye draw water out of the wells of salvation;" the beauty and bloom of the passage seem to us nearly lost by such a division as the following: I. The character by which the Scriptures are here designated : as 1. containing in themselves all the blessings of salvation; 2. as revealing them for our use; 3. as actually imparting them to our souls, &c. &c.

In like manner, the noble passage, Luke xvi. 29–31, Abraham said unto him, They have Moses and the prophets, let them hear them. And he said, Nay, Father Abraham ; but if one went unto them from the dead, they will repent. And he said unto him, if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" - is totally lost and enervated, by the following harsh and inappropriate arrangement. I. The use and office of the Holy Scriptures, because they guide men to heaven and for this end are fully sufficient. II. The hopeless state of those who disregard them--because even a messenger from the dead would be of no avail : 1, To convince the unbelieving : 2, to court the impenitent.

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