and know that he is God. It is not like that narrow, difficult, halving, and manacled forgiveness that is found amongst men; (when any such thing is found amongst them;) but it is full, free, bottomless, boundless, absolute; such as becomes his nature and excellencies. It is, in a word, forgiveness that is with God, and by the exercise of which he will be known ɛo to be. If there be any pardon with God, it is such as becomes him to give. When he pardons, he will abundantly pardon. Go with your half forgiveness, conditional pardon, with reserves and limitations, unto the sons of men. It may be, it may become them; it is like themselves. That of God is absolute and perfect; before which, our sins are as a cloud before the east wind and the rising sun. Hence he is said to do this work with his whole heart, and with his whole soul: freely, bountifully, largely to indulge and to forgive unto us our sins, and to cust them into the bottom of the sea. Remember this, poor souls, when you are to deal with God in this matter." Again :-" If we let go the free pardon of sin, without respect unto any thing in those that receive it, we renounce the gospel. Pardon of sin is not merited by antecedent duties, but is the strongest obligation to future duties. He that will not receive pardon, unless he can one way or other deserve it, or make himself meet for it; or pretend to have received it, and finds not himself obliged to universal obedience by it, neither is nor shall be partaker of it." The truly excellent Abraham Booth, in his masterly work entitled, "the Reign of Grace,' in allusion to the above citation, makes the following judicious and pointed remarks, which I pray God may be powerfully impressed upon my mind, and the hearts of all who profess to be ministers of Christ :- "Here it may be observed that this eminent writer loudly proclaims the charming truth. He no more feared this doctrine leading to licentiousness, than he valued the applause of the self-sufficient pharisee, or the self-righteous moralist. He treats about a full, free, and final forgiveness, like one who knew its real value, experiences its unutterable sweetness, and glories in it as his own privilege. He labours his noble subject, and repeats the joyful truth; whereas, many of our modern preachers, who pretend to reverence the Doctor's memory, admire his profound learning, and in a general way applaud his judgment, when handling the same subject, either directly contradict him, or whisper the grand truth in faint accents, as if they questioned the certainty of what they would seem to affirm, or were apprehensive of some pernicious consequences attending it."

Our author, when treating of the holy effects of participation in the holiness of Christ, gives a high and deserved eulogium on the ministry, writings, and character, of our deceased patron and friend, the late Dr. Hawker, which, though it appears in the shape of note, we must considerably contract.

"I well remember what that truly excellent servant of Jesus Christ, the late Dr. Hawker, once said to me when I visited him a few years since, in the West of England. "My friend Heap, there are many, very many, holy talkers, but few holy walkers." This remark will be found not only applicable to numbers who profess to believe the high and sublime doctrines of grace, and yet live in the spirit and practice of an ungodly world; but likewise to thousands who make a fair shew in the flesh, and are pure in their own eyes, and who represent the Doctor's writings as fraught with a moral contagion, which, like a walking pestilence, spreads desolation and deadly error amongst all classes of people that read them. I desire to be rightly understood, it being far from my design, to take upon myself to justify every expression of any human author, whatever may be their reputation for undeviating integrity, profound learning, extensive usefulness, and great popularity. In deciding upon things of infinite importance, the only authority I acknowledge is that which is divine. I have not hitherto, and through

grace I never will, call any person lord and master, but Him that made the world and redeemed the church. My reason is obvious; there is no work that possesses the attribute of perfection, except "the volume of the book," the word of God. To this infallible standard of truth, I willingly submit, and were an angel from heaven to preach another gospel than what is there revealed, I would say with St. Paul, "Let him be accursed." Gal. i. 9. Yet I feel impelled, in the face of a formidable opposition, to bear my feeble (though not the less warm and sincere) testimony in reference to the Works of Dr. Hawker; and I will venture to predict, that taking them as a grand whole, they are now read with spiritual edification, by the orthodox of every denomination, and to the special comfort of broken-hearted sinners; and by the providence of God, they will be handed down to succeeding posterity as a choice cabinet of invaluable jewels, which, through the efficacious influence of the Lord the Spirit, will be rendered the means of enriching thousands to life eternal. The scurrilous pamphlets, and puny essays, in which the character and ministry of this valiant man of God have been maligned and loaded with reproach; many parts of his writings misrepresented, in garbled statements and erroneous quotations;-these vehicles of calumny and falsehood-will be consigned to the lumber of the garret, and the names of their scribbling authors written upon the sand and utterly forgot! But "the righteous shall be in everlasting remembrance." "The memory of the just is blessed but the name of the wicked shall rot." "For there shall be no reward to the evil man; the candle of the wicked shall be put out."

"After a long period of indefatigable labour, ardent and intrepid zeal in the cause of Christ, such as rarely fall to the lot of sinful mortals, he was enabled with holy and unshaken confidence to breathe his happy spirit into the bosom of his God and Saviour, and sweetly fell asleep in the Lord Jesus. It is my earnest prayer to the great Head of the church, that my life, and the lives of all believers, may be as spiritually devout and exemplary, and onr latter end as glorious and triumphant, as were the life and death of this eminent saint. "Mark the perfect man, and behold the upright; for the end of that man is peace." Amen and amen."

Mr. Heap's "Hephzibah" we heartily recommend to our readers, as a valuable addition to their libraries. We may also remark, that it is a volume containing the solution of many apparent difficulties which present themselves to the view of the feeble-minded, whom we are commanded to comfort,' and to the weak,' whom we are exhorted to support.'

6

I. Dialogues on Various Subjects, between Walter and Theodosius. By the Rev. B. Isaac, Minister of Gloucester Chapel, Hackney II. The Glorious Gospel Hidden to those that are Lost. Being the substance of a Sermon preached at Gloucester Chapel, on Sabbath Morning, Feb. 10, 1828. By the same.

III. An Account of Samuel Crook, who was executed at Newgate on Wednesday, Nov. 16, 1825, &c. THIRD EDITION. By the Palmer.

same.

By the recent publication of a sermon of Mr. Isaac's, we are reminded of an unfinished review of his " Dialogues on various Subjects" which appeared on p. 318, vol. 2, in a notice of several of its early numbers. On the completion of the promised parts, they were

neatly boarded, and now comprise a small duodecimo volume, well suited for a present to young persons. It is enlivened with a variety of interesting wood cuts, and has the farther recommendation, of being composed in that familiar style which greatly obtains with those readers for whose advantage it is chiefly designed.

The principle part of the volume is devoted to dialogues on the Kingly Office of Christ, and is rendered more attractive and impressive by frequent selections from the worthies of the church, whose writings are as a lamp to the feet and a light to the path' of timorous travellers to Zion. An extract, on the treachery of Judas, will give an idea of the author's mode and theological views.

"Methinks I see the treacherous Judas leading the murderous band towards the Lamb of God. This is the spot, said Judas, for in this place I am sure to find him. But is it possible, or do my senses deceive me! is this the person I saw just now, weltering in his crimson gore, in agony and distress, now standing like a God, with power to cast his enemies to the ground--with power did I say to cast them down! they are already fallen; for no sooner did they enter the garden than he met them, (for to escape was not his aim; if so he could have done it, when they lay prostrate at his feet) and thus he spoke to them, "Whom seek ye? They say, Jesus of Nazareth." "I am he," was the reply; and immediately they fell down. Oh, my dear Walter, the person who made them thus to fall, had power sufficient to send them quick to hell, for he " was God over all blessed for evermore." But, no! he came not to destroy the souls of men, but that by and through him they might live. He suffers them to rise, and do their work of blood. 0 thy tender care, thou dearest Lord! for thy disciples at this time: can I forget it? no, I cannot. Mark, Walter, well his words!" If ye seek me, let these go their way!" Thus he gave himself a ransom for their souls. They hastened him away, and to the judgment hall they forthwith came. Oh my soul, seest thou the scarlet robe, the crown of thorns, the reed they now put into his hands; also that bowing of the knee, whilst in mockery they cry, "Hail! King of the Jews!" But, my soul! what the Jews in mockery performed, I hope thou doest in sincerity. The judge has now a duty to perform; he hears the charge, and though not well founded, yet he sentences the innocent Jesus to death! To Golgotha they rudely hurry him. And look, my soul! the bloody work is now begun. Behold, how they thrust the nails through his dear hands and feet! Now in the open air they raise the cross, and on it in great agony is nailed the Son of God. Oh! cruel Jews! thus to serve your king! is this your kindness to your friend! yet still on mischief bent, see how they wag their heads, and hear them say, "himself he cannot save!" But lo, the darkness gathers round, all nature is appalled, and shudders at the sight! Oh! my soul! what is that cry? hark! the rocks rending---the Jewish vail rent in twain! but, methinks a cry penetrates creation round, "it is finished!" Ah! whose voice was that? It was Christ's, the Lamb of God, the sinner's friend! Look, my soul, to yonder solemn yet glorious sight. Now they bare him to the silent tomb! they seal it up, and make it sure! but not for weeks, nor months, nor years! no, this they cannot do. The third day is come! behold the bars of death give way! not one moment longer can the grave hold him. And oh! what do I now see! my dear Lord and Saviour rise again, like a mighty conquering prince bearing all before him. Ye, Roman guards, your duty now perform, and do your best to stop him! Why let him break forth from his prisonhouse? why lose the prisoner of your charge? why let him bear away the keys of death and hell? Alas! alas! your strength is gone-you cannot gaze on Deity.

Say where's your ancient courage gone,

Your battle-axe and bow, your spear and shield!
What are they useless grown?

Why not have kept the prisoner of your charge
Until the appointed time! until the third day's o'er!
But no: the Nazarene whom ye despised, is risen !
The Lord has left the tomb, and now he reigns
Exalted at his Father's side!

The "Sermon," from 2 Cor. iv. 3, 4. treats of the characters described, to whom the gospel is hidden, "" them that are lost ;"of the distinguishing marks of those, who are lost;-and of the principal agent in the work of deception. The state and condition of man by nature is accurately defined; the glorious gospel is dwelt on with much fervour; and the glories of the person of Christ are expressed in agreement with the general tenor of scripture.

The "Account of Samuel Crook," with his affecting letter written to his parents, and the sermon preached on occasion of his interment, has been so long before the public, that but for this third edition might not have gained our notice. We need only express our approbation of the delicacy with which Mr. Isaac mentions his hope' that the malefactor was interested in the pardoning mercy of Jehovah, and of the aim at promoting the spiritual welfare of others.

The Way of Understanding. A Sermon occasioned by the Destruction of the Brunswick Theatre, and delivered at Beresford Chapel, Walworth, and at the Tuesday Evening Lecture, New Broad Street, London. By Edward Andrews, LL.D. Palmer.

THE text chosen for this discourse, "The man that wandereth out of the way of understanding shall remain in the congregation of the dead," Prov. xxi. 16. is singularly significant, and will direct the serious mind to the recorded awful providence with a painful approbation. Our judgment teaches us to despise the term accident,' as applicable to such an alarming catastrophe: but while, in common with others, the sensibilities of our nature are harrowed by the occurrence, we dare not join those enthusiasts who take occasion to denounce condemnation' on the unhappy sufferers.

It is wisely observed by Dr. Andrews, in his introduction, I judge no man, lest I should be judged:' it would be quite monstrous to say, that the falling of a recent building was a judgment upon them from God Almighty, our Saviour has prohibited all such remarks. "Suppose ye (said he) that those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you nay: but except ye repent, ye shall all likewise perish."

The subject is presented in four particulars. TER. Here three ideas are noted.

I. THE CHARAC1. Personality. 2. Adaptation. 3. Danger. II. THE WAY,-which regards, i. Education. Scripture. 3. Sabbath. 4. Temple. 5. Saints. 6. Altar. III.

2.

THE IMAGE." Congregation," implying, 1. Multitude. 2. Association. 3. Adoration. IV. THE STATE.-" Dead," denoting, 1. Insensibility. 2. Horror. 3. Consumption.

The masterly way in which the discourse is managed, cannot be determined by any part separate from the whole, however well selected. So large a variety of particulars almost forbid the attempt to sever from their immediate connexion such passages as, by some, might be considered to excel. We take the following which has been reperused by us with exceeding pleasure. On the state of spiritual

death.

"The proof of this spiritual deadness abounds in every direction. Speak to the natural man concerning pleasures, science, politics, merchandise, he will, according as those subjects severally affect him, attend to you with the utmost urbanity and interest; but speak to him of God, and Christ, and salvation, and he will retire with disgust, or only turn to you an eye-lid made heavy with the shadow of death.

Whatever notions men may entertain of sin, it is quite clear, that they have not by nature such a view of it as will actually humble them before God, and lead them out of themselves to seek redemption by the righteousness of another. Every conviction from merely natural conscience, still leaves us imagining that we shall soon be wiser and better; that when the tempest of youth and passion is past, or at least in the retirement of advanced and easy life, we can amend our lives, and in some way or other, on the whole, find mercy with God. Neither, indeed does the natural man trnly recognize the viciosity of sin; he knows not its quality; he seeth it not as "exceeding sinful;" his strongest alarms on account of it, unless indeed at the very point of death, are comparatively faint, and often easily persuaded away. But it is not so where the Holy Spirit speaks; when he convinces us of sin, no gaieties can soothe away our Sadness, nor sophistries of man and demon, out-whisper the voice of God. Then the field and the exchange delight no more; the saloon of pleasure, and the illusive promise of future repentance are all unavailing, for one who is now self-condemned, and who sees somewhat of the purity of that fiery and imperious, but wholly righteous law, whose infinite claim demands an atonement of infinite value. Here is an evidence by which we may know whether we have indeed been divinely taught on this subject; nothing will ever satisfy us if we have, but a sweet sense of pardoning love shed abroad in the heart. In vain the wounded deer hurries through hill and vale with the arrow infixed, or pants exhausted beside the forest-stream; to recline in the leafy shade, or to run wild with convulsions from covert to covert, is all in vain ; the cold heavy iron must be withdrawn or she cannot find peace; nor perhaps, indeed, even then. This latter, however, is not the case with the wounded conscience; when Christ comes he surely heals us. But how can we possibly know a moment's repose when trembling between life and death, and uncertain for a time whether we shall or shall not escape the wrath to come? It is not the mocker nor the prophesier of smooth things that can satisfy us then. no; we cannot be tranquillized for one hour, till the Holy Spirit, the glorifier of Christ, comes and speaks our pardon! telling us that the blood of Jesus cleanseth us from all sin. That thus, before God we are accepted in the Beloved."

After stating some of the insurmountable objections which exist against the Drama, in his wonted forceful manner, Dr. A. concludes with an asseveration, whose truth the combined wisdom of the world may be challenged to overthrow. "It may be said of the Thespian harlot, as of the false church-to the votary of either-' He knoweth not that the dead are there, and her guests are in the depths of hell."