a Being, superior to man in power and wisdom, exists, and continually exerts an influence on the surrounding world. So simple is this effort of the mind, and so easily excited by the smallest degree of reflection, that the belief in a superior Being may be considered as universal among mankind. Nations may be found who have scarcely devised signs to express their ideas on this subject, and over whom their notions of the Deity may exercise little controul; but we can scarcely believe it possible for man to exist in any stage of society, without being furnished, by the natural operations of his mind, with the first principles of religion." P. 240.

It has been our object in the foregoing remarks and extracts to shew the tendency of Dr. Fleming's work in regard to the important question of the immaterial and separate existence of the human soul: in regard to the natural condition of man in his sense of moral obligation: and in regard to his notion of a deity. On all these topics we uniformly find this distinguished observer of nature exhibiting the most sound and cautious spirit of philosophizing, united with the most profound respect for divine revelation; and an adoption of such views respecting the points just enumerated as are in every respect conformable to those of the inspired writers: while he constantly observes the just limits which bound the particular province both of experimental investigation, and a belief in divine revelation.

We cannot conclude without expressing our conviction that works like that before us, characterised by such excellent principles, and coming from men of such acknowledged eminence in science, will do much, as well to drive away from the field of physical investigation those obnoxious opinions with which it has been of late too much infested, as, on the other hand to strengthen the influence of true religion by the powerful auxiliary proofs which scientific research, properly carried on, can hardly fail to afford to the inquisitive and well-disposed mind.

We regard this work, as answering two very valuable purposes besides that of conveying a knowledge of zoology: it offers strong auxiliary proofs of the great truths of natural religion; and shews that true science can oppose no difficulties in the way of a reception of the doctrines of revelation. On the other hand, by so doing, it tends to vindicate the cause of real science; and to disprove those accusations which have been brought against it, solely, as it appears to us, from improperly confounding it with a species of speculation altogether unworthy the name of science.

The cause of vitality and thought is not to be learned from physiology the properties of both may be examined by

science; and the most valuable discovery which science could make, and this it has made, is, to teach us that no physical cause is competent to explain the phenomena: for a knowledge of that principle, then, we must go to a higher source; and we shall unquestionably find it in the sacred declaration that, God breathed into man's nostrils the breath of life, and man became a living soul."

ART. VI. Sermons on several Subjects; with Notes, Critical, Historical, and Explanatory: and an Appendix. By the Rev. Charles Swan, late of Catharine Hall, Cambridge. 8vo. 394 pp. Rivingtons. 10s. 6d. 1823. THE difficulty of saying any thing original must, in this age, be felt by every preacher. The topics of his discourses have been too frequently discussed to admit the probability of introducing much that is new. He may employ new language, new illustrations, and occasionally new thoughts; but the chief part of his arguments and expositions must of necessity be the same as have been used and enforced by others. Nor is this a subject which the preacher ought to regret. Considering the danger of attempting theological novelties, it is both more prudent and more safe to follow an old and beaten track. Besides, on subjects so often handled neither the hearers nor the readers expect many new thoughts, and it is much easier to satisfy those whose anticipations have not been great.

It being the duty of the preacher to inculcate the truths of revealed religion, not to be studious of novelty, or of displaying his own talents, he is justified in availing himself of the labours of his predecessors. Beveridge, Barrow, Clarke, Secker, Sherlock, Taylor, and a host of other divines, supply an inexhaustible treasure, from which the ministers of the Gospel, not only are allowed, but perhaps ought to draw. To borrow assistance from these worthies is attended with many advantages. What is drawn from their stores has the sanction of illustrious names. Both the doctrines advanced, and the arguments adduced in their support, may be delivered from the pulpit with greater confidence by having been approved by such high authority. The preacher, therefore, when aided by such auxiliaries, may hope to impress a deeper conviction upon his hearers than if he relied solely upon his own powers. Owing to a persuasion of this kind, the ge

nerality of divines have had recourse to the productions of former writers, of whose labours they have not scrupled to avail themselves. In fact, there is scarcely a volume of modern sermons which is not greatly indebted to these sources, which have supplied the basis of many of our most eloquent and impressive discourses.

With a candour and ingenuousness highly creditable to himself, Mr. Swan acknowledges that he has "founded the ensuing discourses upon the basis of our old divines." But he has done this with very considerable latitude; and as far as we have observed, he has never drawn unwarrantably from these sources. He has as much originality as it is reasonable to expect in such performances.

The sermons of Mr. Swan are occupied in urging the duties rather than the doctrines of religion. Much vulgar abuse has been cast upon able and conscientious Clergymen on account of their diligence in exhorting to practical morality. It is to be hoped, however, that it is no longer the fashion to exclaim with violence against moral preaching. Several of those who by way of distinction are styled evangelical preachers have lately severely condemned this propensity to slight the moral precepts of Christianity. The dwelling upon doctrines, to the utter exclusion of duties must, in the natural course of things, lead to practical Antinomianism. The vices of men are thus permitted" to vegetate untouched by the pruning knife.” Against such a mode of preaching Mr. Swan strongly remonstrates in his Preface, and observes, "I would pursue a different line of conduct, for I feel this cannot be the right one. I would preach Christ crucified,'-and Christ in every particular of his melancholy history. I would omit no portion of doctrine which he enforced; and no duty which he commanded." (P. xiv.) This undoubtedly should be the practice of all who are entrusted with the sacred office of the Ministry. There can be no truly Gospel sermons without morality: conduct to be acceptable to God must spring from Christian faith, and faith must be evidenced by Christian conduct; the Christian preacher must therefore be equally diligent in inculcating the duties and the doctrines of his religion.

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As far as Mr. Swan has touched upon articles of faith he pears consistent with the Established Church; and his fifth sermon on "the grace of God" may be recommended as a sound exposition of the doctrine relating to that subject.

In the interpretation which he has given of some passages of Scripture it cannot be expected that all will be agreed. As for instance that of 1 John v. 16. "If any man see

his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death." By Macknight and some of the most eminent commentators this text is considered as relating entirely to temporal life, and to a release from corporal sufferings. They refer the promise exclusively to the time when the elder of the church had authority to remove diseases by the intervention of miraculous powers. They argue that it cannot refer to prayers for the eternal life of such persons, because no ordinary Christian can know whether those for whom he asks life have sincerely repented of their sins; and yet, unless he certainly knows this, he is not warranted to ask life for them; and because the Scriptures give no ground for thinking that our asking eternal life for our brethren, has any influence in procuring that blessing for them.

These must be acknowledged to be very strong arguments for referring the text to temporal deliverances only, but in reply to the first of them Mr. S. argues that the same condition is required whether the text relate to temporal or to eternal life, namely, a state of repentance; and in neither case is it in the power of a mortal to estimate the sincerity of repentance. If such a power of discrimination rested in those who were enabled to work miracles, why might it not be exercised in asking eternal as well as temporal life? Besides, the faculty of restoring men to bodily health, must necessarily have resided in a few, and the instruction of the writer of the Epistle is general. To the second of the above arguments he replies that, though repentance will of itself procure the mercy of God, yet the prayer of piety may avail much" in strengthening that repentance, and in multiplying that mercy. Human weakness requires every auxiliary. He, therefore, who sees his brother ready to sin, asks of God life, viz. the continuance of that sufficient grace which may lead him to life, and prevent a relapse into error. He does not solicit everlasting salvation directly and immediately, which would be a vain and presumptuous request; but he solicits the increase of God's acceptance of him, as the only means by which life is inherited. From these considerations Mr. S. infers that the text of St. John does not relate to temporal, but to eternal life, and that the meaning is, that if a man behold a brother about to trespass, and his error be not unto death, and shall pray unto the Almighty, he shall be heard. God at the request of a good man, will more powerfully exert the influence of his grace upon the brother's heart, and enable him more diligently to work out his own salvation. M

VOL. XXI. FEB. 1824.

In regard to the text in question Mr. S. reasons with considerable force, and his observations are deserving of a careful consideration. The passage is confessedly one of the most difficult in the New Testament; and we do not feel called upon to express any opinion of our own, further than that it cannot, by any mode of reasonable interpretation, be brought to favour the Popish doctrine of purgatory and prayers for the dead. Whatever the Apostle may mean, he clearly speaks of those who commit a sin "not unto death," and consequently the declaration relates to something in THIS LIFE, which excludes the possibility of any reference to a state after death. If the Papist adduces this text in support of his sacrament of Extreme Unction it will be equally unfriendly to his purpose; for the Apostolical prescription applies only to those who sin a sin not unto death, whereas Papists apply the sacrament of Extreme Unction to all indiscriminately. Popery, therefore, cannot avail itself of this passage of St. John's Epistle.

Our limits, rather than our inclination, prevent us from commenting on the first sermon of the series "On the coming of Elias." It was, as the author tells us, occasioned by a discourse attributed to Sir John Harington. It presents a specious, and in a great measure, new view of the subject, to which we can at present only invite the attention of our readers, without expressing any opinion of our own.

The Appendix contains "A Discourse, shewing that Elias must personally come before the day of judgment," by Sir John Harington; and an Essay on Prayer by Dr. William King. To each of the sermons also the Author has added Notes, partly critical and partly explanatory. How far this mode of illustrating sermons intended for general edification may be judicious, will fairly admit a doubt. To sermons treating of some difficult and polemical subject the addition of notes may not only be admissible but necessary. It may, however, be made a question how far it is proper to add them to such as treat of those matters which form the ordinary topics of preaching. Such additions seem to imply some defect in the discourse, or some omission which requires to be supplied. A sermon intended for general perusal should be complete in itself; and if any thing seem useful or necessary to be added, should it not be introduced into the body of the discourse? Our remarks, as before stated, do not refer to such sermons as require critical and controversial illustrations, which of course must be annexed in the shape of Notes; but our doubts refer to the annexation of Notes to sermons indiscriminately and we have been induced to state them, from