It (the Eucharist) is the appointed method of celebrating the most important fact in the Gospel history, the most vital doctrine in the Gospel scheme; the atonement made for the sins of the world by the death of Jesus Christ. But it is more than this: it is more than a simple tribute of respect and gratitude to our greatest benefactor-although even in that light it assumes a sacredness of obligation beyond all common acts of devotion-it is the solemn renewal of that covenant of grace and pardon, which was sealed with the blood of Christ. It is indeed a commemorative feast; it is a symbolical celebration of the wonders of redeeming love; but it is something, as far as man is concerned, more sacred, more affecting, more beneficial than all this. It is the means of joining the faithful communicant to Christ in that intimate and mysterious union, which is indispensable to the perfectness of the Christian character, and to the availableness of Gospel privileges.-Pp. 9, 10.

Having shewn that the Eucharist is to the faithful recipient the channel and conduit of an inward grace, from John vi. 53, 54, 56:— and having insisted, moreover, upon the necessity of the influence of the Holy Spirit to bless the means of grace to our edification, “in answer to our importunate entreaties; "-having demonstrated that he, who is most sensible of his own defects of faith and holiness, is especially bound to have recourse to the methods ordained by God, in compassion to human weakness, for the revival and enlargement of Christian graces and desires; and that this solemn ordinance, at all times grateful and salutary to the believer's soul, is more peculiarly "medicinal and restorative," when our affections towards God have become cold, and our piety has become languid;—the Preacher states, with his usual wisdom and peculiar emphasis, that "there is no diversity of religious character, which can render unnecessary a sacramental communion with Him who is the light and the life of the world."

It is alike indispensable for growth in grace, and for confirmation in godliness; for him who is but just awakened to the great interests of his soul, and for him, who walks in the meridian light of Christian knowledge, and in the matured strength of Christian motives and hopes.-P. 17.

If this spiritual ordinance be necessary for "all sorts" of Christians, so is it indispensable for all "conditions of men.' A constant application to the source of spiritual wisdom, through the appointed means of access, and especially through the communion of the body, and of the blood of Christ, is equally necessary for every man, be his external circumstances what they may. The king upon his throne, and the peasant in his cot, are alike pensioners upon the bounty of heaven, and must be alike strengthened by aid from above, to enable them to think and to do such things as be rightful. This solemn truth is most appropriately enforced upon his royal auditor by the Bishop of London. We are sure of pleasing our readers by a copious extract touching this very point.

If the poor and humble members of the family of Christ desire the help of the Spirit, to enlighten, and sanctify, and console them, in order that, amidst all the discouragements of their hard condition, they may turn to good account the single talent entrusted to their care; surely the rich, and the mighty, and

feeling, which is manifestly produced by the genuine influence of the gospel on the heart. It is sufficiently easy to trace the origin of this characteristic difference, if its prevalence is a proof, that in these days also, no less than in the early ages of Christianity, its truths are sometimes hidden from the wise and prudent, and revealed unto babes. Profound research and vast literary acquirements, accompanied with an ostentatious desire of displaying them in support of novel opinions, have given rise to a variety of speculative theories among the professed Theologians of the continent, into the merits of which the humbler Clergy have little inclination, and less ability, to inquire. The German pastors are, for the most part, men of primitive habits, devoting themselves exclusively to the discharge of their parochial duties, and taking the Bible in its plain and simple sense, as their guide in the performance of them. Hence a class of works exists to some extent in the country, calculated to assist devotional reflection, and characterized by a spirit of the most heartfelt piety. Many of them, indeed, are liable to exception on some important points of Christian doctrine, and are more unguarded in expression than sound judgment would always warrant; but, in other respects, they are so well adapted to assist the mind in the essential duties of religious reflection and self-examination, that any attempt to introduce them to the English reader, in a translation divested of those sentiments which are open to objection, cannot be otherwise than beneficial.

Among the books of this class, that, of which a partial translation is before us, has been pre-eminently and deservedly successful abroad, and will meet, we trust, with a proportionate attention among ourselves. It was originally published in weekly sheets, through a period of eight years; and the papers have been since collected, and remodelled for the use of families, and the furtherance of private meditation. In this form it has passed through twelve editions; and the subjects of which it treats are admirably calculated to dispose the mind to serious and salutary meditation. They are given in the form of contemplations; and bear in many respects a strong resemblance to a work which has long been popular in our language, and entitled, "Reflections on the Works of God," &c. Many, indeed, of the topics which come under discussion, rank higher in importance than those in the work of Sturm; and, neither in matter nor in manner, are they at all inferior to the treatises in that publication. Taken as a whole, they form a valuable compendium of Christian duty, wherein young and old, rich and poor, the joyous, the suffering, the healthful and the sick, will be enabled to elevate and sanctify their minds, by devotional exercise and Christian meditation.

That self-examination, and the constant habit of meditation on the past, and preparation for the future, is a duty of paramount import

love sinners should evince in their conduct towards God for such unbounded mercy. And,

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First, That all mankind are guilty before that God, who is of purer eyes than to behold iniquity, is not only clearly demonstrated to us in the revelation of his holy will, contained in the Sacred Scriptures, but is a truth upon which the whole Christian dispensation hinges. Were any man without sin, the blood of the Atonement, as far as regarded him, would have been shed in vain. But the Apostle tells us, that "the Scripture hath concluded all under sin," and that all have sinned, and come short of the glory of God." Solomon also makes the same declaration, when he says, "Who can say, I have my heart clean, I am pure from sin ;" and David proves that sin not only forms a part of our nature, but that we actually bring it into the world with us" Behold, I was shapen in wickedness, and in sin hath my mother conceived me.”

There are, however, many who are inclined to deny the universality of human guilt, and who think the doctrine derogatory to that noble creature who was originally created in the image of God. They say there are some persons in the world, who, from early religious instruction, from the example of their parents, and having from their youth up been trained in the way they should go, have led blameless and innocent lives, have never done any harm to their fellow-creatures, nor transgressed, to any extent, the moral or social duties. Blessed be God, there are many good and worthy characters in the world; and let us hope, for the sake of ourselves and our posterity, there ever will be. Far be it from us to depreciate the excellency of moral worth, in whomsoever it may be found. Indeed, this, and this alone, is the sure evidence of a true and lively faith; for though it be possible, though not very probable, that a man may be moral without being religious, he can never be said to be religious without being moral. But this is no evidence against the doctrine of every man's being guilty before God; for we find from Scripture, which is our true guide, that it is not the outward behaviour alone in which sin may be discovered, but that the evil sometimes lies deeper, that the secrets of the heart must be disclosed, that we must first be acquitted of evil thoughts and intentions, even before we can be accounted pure; for our Saviour says, "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies; these are the things which defile a man. 1." If any one, then, who doubts or denies the doctrine before us, can appeal to his own heart, and taking a careful retrospect of his past life, question with himself, and say, "Have my passions never led me astray? Have my thoughts and inclinations always been pure and upright? Have my desires and wishes never been directed towards improper objects? Have I always had God in my thoughts, and has my chief aim through life been the honour and glory of his name, and self always excluded? Have I never entertained for a moment revengeful feelings towards those who have injured me, although I have never carried them into execution? Has my heart never been the seat of unholy or impure desires, never for a moment cherished unkind or unfriendly dispositions towards any of my fellow-creatures?

Our past life appears, behind us, like a lengthened dream; the remainder of our days, before us, hangs like an impenetrable cloud over an unseen land. More fearful cares torment the melancholy man; brighter hopes swarm round the cheerful one. Each one directs his view towards the lot which the ensuing days and months shall probably bring forth. Each one would guess something of his own destiny, which yet lies hidden in a dark futurity; as the corn at present in the wintry closed-up lap of the earth, continues still to germinate.

With uncertain expectation and fresh solicitude, each one returns to his occupations, and draws out his designs and plans. The Christian also resumes his course. Fear and hope play around him also. But with what disposition does he set forward, at the beginning of the new year, to meet the obscure future, and his unknown fate?

He for a while seeks solitude, in which his soul may obtain self-possession. He lifts up his spirit to his Almighty Father, and contemplates the infinite love of God. His mouth gives utterance to the gratitude of his heart. He says, "I am not worthy of all the mercy, love, and faithfulness, which Thou hast shown me. For, that I am, and what I have, must be ascribed to Thee! Thou hast preserved me through a thousand dangers, which I did not even know. Thou wast present when my need and difficulties were the greatest. Thou didst watch over me and my family when we erred. Whatever befell me in past days, I am sensible it happened for my advantage; and what I as yet do not understand, that it also was for the best, I shall learn in the sequel to comprehend. For the inviolable order in which Thou rulest the world is wise and wonderful, and conducive to that higher state of blessedness which Thou hast been pleased to appoint to man. ...”—Pp. 1—3.

Willingly would we proceed with this extract, which our limits warn us to break off. It is followed by a prayer of humble, yet fervent devotion, and self-exhortation to a due regulation of the hopes and fears which a Christian should cherish in his heart. The conclusion we cannot withhold from our readers.

Fear nothing, if you have no cause to fear yourself. Labour to extricate yourself with a manly Christian spirit, from the present distressing circumstances, which perhaps lie heavy on you. Reflect seriously on the whole state of your affairs consider of the best means to help yourself. Take courage to use them with vigour and prudence; and, if at last your strength be not sufficient, what you cannot effect, that will God perform.

Yes; that Thou wilt do, Divine Father! Thou who dost preserve and regard the little worm which crawls in the dust beneath us. Full of confidence will I give myself up to Thee; and whatever happens to me in the coming year, nothing shall tempt me to abandon my faith, and the holy word of Jesus Christ, thy Son. How can futurity have terrors for me, if I find Thee therein? loss can discourage me, if I lose not Thee?

What

More pious, more virtuous, more circumspect, than during the past year, will I walk before Thee; and with a new year begin a new life. Whatever trouble, whatever effort it may cost me, I will endeavour to put away my faults, and to subdue those vicious inclinations which secretly corrupt me.

And should I not survive this year, should it be the year of my death! Ah, then, when the tears of my friends shall be shed around my grave, may a good conscience bear me witness of thy favour, and of my acceptance with Thee! I will prepare myself for it. If this be the year of my death, it shall also be the year of my birth for a better world. With a peaceful smile, and blessed in Thee, my God, may I depart hence, when my hour arrives; and with a joyful smile, enter upon that ETERNITY, in which awaits me unknown beatitude-thy wonderful and endless gift.-Pp. 13-15.