by the introduction into our pulpits and closets of discourses conceived and executed in the same style as are they. Had the volume been all that the Editor could have wished, a greater portion of the matter would have related immediately to the life, death, character, work, and offices of Jesus Christ; and it would have been, more fully than it is, a representative of that body of Christians, who, with many diversities, have this feature in common, that they disown the heathenish invention of three persons in the one God of the universe. Desirous as he is of seeing all those who are thus united in sentiment-in a truth, whose consequence language can but faintly set forth-united in heart, mind, and effort, the Editor will be gratified if the reception of this volume be so favorable, as to authorize him to use his efforts for inserting in a third and last volume, discourses from those Anti-trinitarian communions from which he has not yet obtained contributions. Great as is the importance of most of the subjects treated of in this volume, the Editor feels assured that many will think with him, in placing before all others the merciful attention to the moral and spiritual wants of the neglected poor, which is enforced in a manner that does equal credit to his principles as a Christian and his talents as a writer, in the sermon by Dr Tuckerman. The Editor ventures to entertain a hope, that this discourse may do something to forward the establishment, in this country, of missions similar to that which exists in Boston; and to lead the members of families to use each and all, the young and the old, male and female-to use their influence in exertions, made by themselves, not by proxy, in a degree greater than may have hitherto been done, to improve the moral, spiritual, and physical condition of the poor and depraved of their respective neighborhoods. Unwilling that his faults should be imputed to others, the Editor thinks it just to remark, that he is answerable for the translation of the sermons furnished by the Divines of Geneva, and for the prayers which follow the 7th, 8th, 12th, 16th, and 27th discourses. Manchester, October, 1831. CONTENTS. Rev. J. C. Ledlie, D. D. Larne, Ireland. 47 XSERMON III. The Humility of Christ. Rev. J. J. Tayler. B. A. 63 The late Rev. J. H. Worthington. 92 SERMON VI. The Parable of Nathan. Rev. John Reynell Wreford. 103 SERMON VII. The Religion of Principle and the Religion of the Affections, Rev. Henry Ware, A. M. Professor of Pulpit Elo- quence and Pastoral Care, Harvard University, Boston, U. S. 117 SERMON XV. To Persons in the Middle Period of Life. XSERS Rev. J. R. Beard. 236 SERMON XVI. The Formation and Progress of the Christian Char- acter. XSERMON XVII. The Father's Name Glorified in Christ. SERMON XVIII. On Sincerity. Rev. W. H. Drummond, D. D. 282 Rev. Russell Scott. 305 SERMON XX, The Connexion of the Resurrection of Christ with a General Resurrection. SERMON XXI. Christ the Giver of Life. SERMON XXII. Spiritual Blessings in Christ. Rev. W. Turner. 323 Rev. J. G. Robberds. 338 Rev. W. Gaskell. 355 SERMON XXIII. Simon the Magician, or the Worlding subject to Two Masters. Antiquities, Geneva. 369 SERMON XXIV. The Connexion of Universal Being and its De Rev. W. J. Fox. 387 pendence upon a Benignant Providence. SERMON XXV. On Watchfulness. M. Munier, Professor of Interpre tation and Hebrew, Geneva. 400 SERMON XXVI. Thoughtfulness in the House of God. M. Cellèrier. 423 SERMON XXVII. The Import and Application of glorifying God through Jesus Christ. SERMON XXVIII. The Good of Affliction. Rev. L. Carpenter, LL. D. 438 M. Duby. 454 YSERMON XXIX. Charity a Two-fold Blessing. SERMON XXX. Christ the Saviour. Rev. H. Montgomery, M. A. 482 4 SERMON I. THE GOSPEL A BLESSING TO THE POOR. Luke vi. 20. BLESSED BE YE POOR, FOR YOURS IS THE kingdom of hEAVEN.' By the word which is rendered poor, in the text, .is meant the literally poor; and I believe that our Lord referred, in these words, to the poor in respect to property, and to the means of living. But did he intend to hallow poverty, and to make it desirable to his followers? When he said, "Wo unto you that are rich, for ye have received your consolation," did he mean to teach, that he who is rich in respect to the good things of this world, has no good to look for beyond the world? that the blessings of his religion belong only to those, who relinquish all property in other objects than the spiritual blessings of his kingdom? This cannot be ; for, unless there be property, there cannot be alms. If no one have anything which he can call his own, there can be none to give. But, giving to those who need, is a part of the benevolence, the virtue of Christianity. Why, then, was this wo pronounced upon the rich? and why this blessing upon the poor? My friends, |