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time to time of such as have held conference with him in holy communion, and afforded him counsel, support, and consolation according to his need—may he not anticipate a renewal of their communion, at the end of his course?' To meet them again as the sharers of his joy, as the inseparable associates with whom he is to join in the everlasting song, while they cast their crowns at the Redeemer's fect-oh how expanded the delight-how ardent the glow of reciprocal affection which such an event will produce and perpetuate! And that such an event is to be expected, may, I firmly believe, be legitimately inferred from this interesting representation.
The rich man, on the other hand, is described as fearfully apprehensive lest his five brethren should come to the same place of torment in which he was himself confined :-dreading, most probably, the mutual recriminations which, in such a case, he knew full well would be copiously vented, though only productive, to each party, of accumulated woe. On this account particularly, we may suppose him to have been so anxious that his brethren might not die in a state of impenitence and alienation from God. And can any thing more awfully aggravate our conception of the horrors of despair, than the idea of bosom friends and beloved relatives thus mutually striving to enhance each other's woe, while they are together suffering the vengeance of eternal fire ? Froin such a state of unutterable wretchedness may the God of all grace and mercy deliver us, through the merits and satisfaction of our Lord and Saviour Jesus Christ !-Pp. 366-371.
A Sermon, on Luke xii. 23, 24,—“ Religion not speculative, but practical,”—preached at St. Mary's, Oxford, Nov. 24, 1822, is appended to these Discourses, from which we quote the following, as particularly worthy of our congratulation.
A short word of admonition to those, especially of the juvenile part of our audience, who may be future candidates for the sacred office, shall close this discourse.
There are those, perhaps, whom it might be expedient to warn against a spirit of lukewarmness and indifference in the discharge of the duties attached to the ministerial character. But there is an opposite extreme, against which our subject leads us to suggest a caveat. The days in which we live are days of zeal and energy in the cause of religion; and we sincerely rejoice that such is the case. May zeal and energy abound among us more and more! We would, however, admonish our advancing coadjutors in the work of which we feel the weight and the responsibility, to bear in mind that zeal and energy, to answer the ends for which they are designed, the glory of God and the salvation of man, must be exercised under suitable control. They must be directed by knowledge and judgment, the result of mature reflection and deliberation : they must be aided by fervent prayer for the Divine blessing : they must be adorned and beautified with the eminently Christian grace of humility. For want of an adequate ballast the gallant vessel, exposing its wide-spread canvass to the inflating breeze, is tossed upon the wave at the mercy of the winds, the sport of every blast; at length it becomes a prey to the faithless ocean :-it is lost for ever, and the crew perish, consigned to the bowels of the deep. Oh then beware of defeating the grand object that is before you, or of hazarding the immortal souls which may be committed to your charge! Remember too, that the fault of one indiscreet individual is too readily attached to a multitude. Avoid, then, all doubtful and unprofitable disputations. Be on your guard against all those refinements and subtle distinctions in the field of theological pursuit, “ which minister questions rather than godly edifying which is in faith." Let it on the contrary, be your endeavour, by your respective examples, to induce others, “ whereunto they have already attained,” to “ walk by the same rule, to mind the same thing." Thus will you imperceptibly gain the respect of those who are themselves entitled to your respect; even though your sentiments on soine
points of minor importance should not be entirely coincident with theirs. Thus will you best subserve the cause of religion and of God in the world; promoting, as far as in you lies, that peace which it is the will of God should prevail in the “ churches of the saints." Thus preferring practical godliness, deduced from spiritual principles, to the impertinencies of empty curiosity, and to the extravagancies of daring speculation, you will, “by well-doing, put to silence the ignorance of foolish men.” Thus, in short, shining as lights in the world, deriving indeed your borrowed lustre from the effused radiance of the “ Sun of Righteousness," but diffusing again his reflected beams on those who are around you,- you will, as Christians and as ministers, be executing the command of our blessed Saviour, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”—Pp. 509-511.
Mr. Knight enjoys a popularity of no inconsiderable value in the sphere of his ministry, and we most cordially wish him that satisfaction and result which his labours merit; and which, we doubt not, will finally crown his meritorious exertions.
wwwwwas A Guide to the Church; in several 1799. The intrinsic value of the
Discourses : to which are added, Two work, particularly as affording the Postscripts; the first to those Mem most useful information for the bers of the Church, who occasionally younger Clergy, has rendered it a frequent other Places of Public Wor sine qua non among orthodox Churchship; the second, to the Clergy. By men; and we hail the new edition the Rev. CHARLES DAUBENY, late of it, which has just appeared, with Archdeacon of Sarum. Third Edi the most unqualified satisfaction. A tion.' London: Rivingtons. Bath: few points, in which it differs from Bakewell. 1830. Z vols. 8vo. former editions, are thus stated in the Pp.cxxx. Ivii. 369; 431. xci. Price preface : 11. 8s.
Many notes of reference to the text of Rarely, if ever, has the Church
Sacred Scripture have been introduced, had to boast of a more firm and un
and placed at the bottom of each page. compromising, and, at the same time,
The notes of reference, which stood in the
text of the former editions, have been a more mild and amiable supporter of
withdrawn therefrom, and also placed at its pure and Apostolical constitution,
the bottom of the page. Many references than the late Archdeacon Daubeny. to the author's Vindiciæ Ecclesiæ AngliAll his unwearied exertions, his pro canæ have been introduced, together with fessional energies, and his published a few quotations from that work, it being writings, were devoted to her service; the editor's wish to render the author his and the effects produced by them were own commentator, as much as might be. not disproportionate to his earnest A Memoir of the Archdeacon is ness in the cause. His principal work, prefixed to the “Guide," written in a “A Guide to the Church,” had been pleasing and unaffected style, by his out of print for several years before son-in-law, the present editor; and an his death ; but his mind was so en Appendix is added to the second grossed with another object of such volume, containing extracts from his paramount importance, that he had diary, and several prayers composed no leisure to devote to its republica by him on particular occasions. The tion. It originally consisted of the reader will here find a variety of first volume only, which was published highly interesting matter, exemplifyin 1798; the second, in which the ing the christian temperament of Dr. principles maintained in the “Guide” Daubeny's character, and the fervent are maintained against the objections and consistent piety with which his of Sir R. Hill, Bart., being added in conduct was invariably marked. We
offer our most unfeigned thanks to the editor, for these welcome accompaniments to one of the most useful and important works in the whole range of ecclesiastical literature.
A Sermon for the Sons of the Clergy in the Diocese of Durham, preached at St. Nicholas Church, Newcastle, Sept. 3, 1829. By William, LORD BIshop of Durham. Oxford: Parker. London: Rivingtons. 1830.
8vo. Pp. 31. - Sound doctrine, supported by solid argument, and conveyed in language so appropriate, that the most fastidious critic could scarce suggest the alteration of a single word, forms the characteristic excellence of all the writings of the Bishop of Durham; and the Sermon now before us is equally distinguished with his previous publications for this peculiar feature. From Matt. v. 13, 14, he proceeds, after some observations on the extraordinary progress of Christianity, and its striking adaptation for universal reception, to insist upon the duty which our Lord has inculcated upon his followers, in all times and ages of the world, to uphold his religion“ in spirit and in truth.” With respect to the peculiar exigencies of the present day, and the special obligations which attach to the clergy and laity of our own communion, the following admirable observations must carry conviction to every reflecting mind. The importance of the subject will be an ample excuse for the length of the extract.
Here we may perceive the fallacy of two very opposite notions, entertained by different parties, hardly more at variance with each other than with Christianity itself. Sometimes it is alleged, that reli
the State, an invention of human policy, for the better government of mankind. Sometimes it is said to be so exclusively an affair between God and a man's own conscience, that any interference with it, on the part of the State, is iniquitous and oppressive. These opinions, both equally untenable, originate in a palpable inisconception of the subject. It is demonstrable, that the Christian religion neither was, nor could have been, an human invention. The evidence of its truth, both external and internal, completely negatives the supposition. Never
theless, it is so essentially beneficial, so absolutely necessary to the good of man, that no legislators or governors can be justified in disregarding its pretensions, when those pretensions have once been made known. True religion bears the stamp of Divine authority; false religions are the inventions of imposture or delusion. The latter no legislators can have a right to enforce; the former no earthly powers can set aside, or even neglect, with impunity. The State, therefore, not only has a right, but is in duty bound, to uphold it. The general good, and the good of individuals, require this; and so far from interference in this respect being oppres-sive or unjust, every body politic is deeply responsible for its discharge of this, the most sacred of all obligations. The contrary supposition seems to set at nought the belief of a Divine interposition in the affairs of states and kingdoms, and to forget that they are dependent on the will of Him “ whose kingdom ruleth over all." To whom, indeed, can our Lord's admonitions in the text be more applicable, than to those whom tlie providence of God hath placed in high stations on the earth, to whom the charge of rulers is assigned, and whose special office it is to be “the ministers of God for good?” Fearful is the responsibility which every government incurs in this respect. In whatever hands the power may be placed, on the exercise of that power, with reference to this weightiest of all human concerns, may greatly depend the measure of good or evil with which the Divine Providence shall see fit to visit nations in their collective capacity, as well as the individual interests, temporal and eternal, of the millions of whom those nations are composed.
Still we are told, that “ religion, even the Christian religion, is a concern of man with his Maker alone ; a subject fitter for the closet than the senate; a subject, not for legislative enactments, but to be left to every man's private consideration, unbiassed by the favour or disfavour of the public voice.” Indeed! how then shall either the legislative or the executive government of the country fulfil the injunction of that religion, “ Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven ? " How shall this precept be adequately fulfilled, if no public, no authoritative cognizance is to be taken of religious opinions? How can the light “ shine before men," how can it " glorify our Father which is in heaven," if no efficient measures be adopted, to diffuse, to preserve, and to perpetrate its influence
throughout the social body? The injunce tion, in its full spirit and signification, seems scarcely more imperative upon individuals in their personal capacity, than it is upon the supreme powers of the State, col lectively considered, so far as they are invested with means and capabilities of forwarding the same blessed purpose.Pp. 14–17.
The venerable prelate then pourtrays the advantages arising to the people at large from a fixed establishment, and especially from such an establishment as that of the pure and Apostolical Church of England; he recommends a perfect intercommunity of interest and of feeling between the clergy and the laity; and concludes with deducing from what has been said, a powerful motive for their united efforts in the support of that particular institution which he had undertaken to recommend.
Liberalism Unveiled; or, Strictures on
Dr. Arnold's Sermons. By the Rev. · H. TOWNSEND Powell, A. M., :: Curate of Stretton-upon-Dunsmore,
- Warwickshire. London: Cochran; · Cock; Wix. 8vo. 1830. Pp. 30. 1s. - In our review of Dr. Arnold's Sermons, while we bore willing testimony to the ability of the writer, and selected some passages of peculiar beauty and excellence, we felt it our duty at the same time to protest against his lax principles of religion, and certain liberal notions which he had unfortunately espoused. From the welltimed and judicious Strictures of Mr. Powell, we subjoin the annexed summary of non-essentials in the Doctor's religious system :
DOCTRINE. · Every form of prayer may be dispensed with, because“ unity of form is false unity.” (93.)
The creeds may be dispensed with, because faith, in the ecclesiastical sense of the term, means opinion, (91), and "unity of opinion is false unity." (93.)
SACRAMENTS. Baptism may be dispensed with, because “ now people are born Christians." (89.)
The Lord's Supper may be dispensed with, because not the body and blood of Christ, but his words only can supply spiritual food to the soul. (313.)
with, because true Christians are united, “ whether they belong to the Church, or are Dissenters.” (95.)
The visible church may be dispensed with, because the kingdom of God does not exist at present in that sense.” (205.)
CONDUCT. The written law of God may be dispensed with, because “ when we love God really, and desire to please him, we have outgrown it, and are a law unto ourselves.” (155.)
And lest there should be any other check which might interfere with perfect liberty, Dr. A. seems to have provided against all such contingencies, because “ every man may think as he will, and speak as he will, and teach as he will." (118.)-Pp. 25—27.
These opinions Mr. Powell, in a note, places side by side, with sundry texts of scripture, which exhibit their heterodoxy in the most glaring light. The concluding remarks of the pamphlet it would be equally an injustice to the writer and to Dr. Arnold, to withhold.
It is not possible for a moment to entertain the thought that Dr. Arnold is an infidel at heart. It would be the basest slander even to hint at such an imputation; there is an evident character of sincerity stamped upon his whole volume; but the best of men have erred, even he who afterwards laboured more abundantly than all, while he was inflicting grievous wounds upon the Church, verily thought that he was doing God service. Though we may admire the preacher, ,we cannot deny the tendency of his doctrines. Indifference to religious truth must open the door to infidelity. Though we may be conscious that the preacher writes from his heart, and may even feel that some kindred chord has been awakened in our own, still he who is truly attached to the Church of England must rise from the perusal of Dr. Arnold's sermons with a feeling of the deepest regret that a Clergyman, who plainly wishes to do so much good, and who can write so beautifully, should be so infatuated by the delusive sophistry of liberalism, as to imagine that christian charity is seen in an indifference to the truth of christian doctrines; and that christian liberty absolves a minister of the Church from his solemn engagement to defer to her authority.—Pp. 29, 30.
The Expedience and Method of pro
viding Assurances for the Poor; and of adopting the improved Constitu
cessfully to guard inexperienced students against the glosses of the Neologian School, and other erroneous interpretations. To the volume before us, there is appended a vocabulary of the symbolical language of Scripture, and, what is too often wanting in books-an index. The labours of Mr. Carpenter are well suited to the persons for whom he intended them; and to such we have pleasure in recommending these useful and “ Popular Lectures."
tion of Friendly Societies, fc. By H. D. MORGAN, M. A. Oxford: Parker. London: Rivingtons. 1830. 8vo. Pp. 56.
We were happy, in our last number, to submit to the notice of our readers Mr. Morgan's laborious and learned work on · Marriage and Divorce;" and we are no less pleased in directing public attention to the little tract, just published by the same author, which stands at the head of this article. It is written in the genuine spirit of Christian philanthropy; and will serve not only as a useful guide, but as a persuasive monitor, to those who are engaged in promoting the cause of which Mr. M. is a most powerful advocate. That cause is generally allowed to be most important; and we only abstain from a more lengthened discussion of its merits on the present occasion, as we shall shortly be called to a more extended view of the subject, when the Prospectus of the “ Člergy Mutual Assurance Society” is ready for circulation. We shall not then forget to do ample justice to the pamphlet before us.
Popular Lectures on Biblical Criticism
and Interpretation. By W. CarPENTER. London: Tegg. 8vo. 1829. Price 12s.
This volume is an interesting and useful companion to Mr. Carpenter's “ Scripture Natural History," noticed in our Number for April, 1828, and, like that work, adapted to “ the unlearned Christian, whose wish it is to study the Bible to advantage, and to derive immediately from the fount of inspiration those rich and copious streams of the Divine beneficence and mercy which gladden the creation of God.” Our Author has made ample use of the biblical works of other writers, to whom he has frequently made his acknowledgments. Those, however, who are desirous of fully in vestigating the literary history, criticism, and interpretation of the Bible, would do well to consult Mr. Hartwell Horne's Introduction to the Critical Study and Knowledge of the Scriptures, especially the sixth (and last edition, in which he has laboured suc
A Common-place Book to the Fathers,
containing a Selection of Passages, from the Primitive Writers, opposed to the Tenets of Romanism. By the Rev. W. Keary, Rector of Nunnington. London: Hurst and Co. Dublin : Curry. 1828. 8vo. pp. 232. 6s.
Our attention was called to this little work, as likely to be serviceable in the compilation of our memoranda of the Early Fathers. It may be useful, perhaps, in directing the student to a series of passages in the Patristical writings, from Justin Martyr to Augustine, opposed to the Romish Creed; and in showing how this species of testimony on any particular doctrine, may be collected and digested in a common-place book. Beyond this, however, it has no great merit to recommend it. The papal tenets are first briefly stated, and then opposed by quotations from some of the above-mentioned writers, of whom a brief account is given in the author's Introduction. The citations are translated into English, with the authorities at the bottom of the page. We observe, however, that the translations from the Greek Fathers are all made from the Latin version ; for what possible reason we are altogether at a loss to conjecture. It will be seen also, from the following list of the doctrines brought under review, that the catalogue is by no means complete: 1. Tradition; 2. Supremacy and Infallibility; 3. Transubstantiation: 4. Purgatory; 5. Invocation of Saints; 6. Image Worship; 7. Prayer in an Unknown Tongue; 8. Justification. No notice whatever occurs of the Seven Sacraments, the refusal of the cup to the laity, &c. &c. &c.