churches. The passages quoted by them to prove this (1 Tim. vi. 20; 2 Tim. i. 13, 14; 1 Tim. vi. 12; 2 John 10) are all shown to be utterly misinterpreted by the new Doctors. Some of the author's retorts upon his opponents are as happy as they are cutting. But we cannot enlarge. After a long and logical introduction, Mr. A. observes, in conclusion, "that the existence of an apostolic creed in the first age of the Christian church is a mere hypothesis of late disputants. No such thing is mentioned by the early Fathers, all whose appeals are made directly to Scripture in support of what they advance; a circumstance which could not have occurred had they grown up under the discipline which the use of an authoritative creed common to all Christians would impose."-p. 65.

We hope in our next to show that our author, in an equally satisfactory and convincing manner, has disposed of the other flimsy pretensions of the Oxford divines. We sincerely believe that the volume before us will be a blessing to posterity.

(To be continued in our next.)

SERMONS on DOCTRINAL and PRACTICAL SUBJECTS. By the Rev. JAMES HENDERSON, Galashiels.

Edinburgh: William Oliphant and Sons.

London: Hamilton, Adams, and Co.

We are glad that the amiable and talented author of these discourses has been prevailed on by the importunities of his congregation to commit them to the press. We are quite sure that, if he be guided by the suffrages of the public, it is not the last contribution he will make from the valuable stores which he possesses. To estimate these discourses aright, it is necessary to remember that they have been delivered by a village pastor to an ordinary Scottish congregation, and that they are to be taken as specimens of the author's ministrations, extending over a space of now more than thirty years among his beloved flock. Regarded in this light, it would be unfair to compare them with the highest efforts of Robert Hall or Dr. Chalmers. In the case of our author, such efforts would have been utterly out of place; but we state our opinion candidly and without reserve, that in all that constitutes the essential objects of the Christian ministry, the volume before us may stand a comparison with the works of any of our greatest masters in Israel. With the exception of the posthumous volume of sermons by the late Dr. Thomas M'Cree, we cannot recollect any Scottish publication of recent times, or indeed within this century, so remarkably adapted for family use, and fitted to elevate and improve, while it interests the reader. We are much mistaken if this volume will VOL. XXI,

not take its place beside the writings of Jay and Bradley, possessing, as it does, many of their best characteristics their clearness, simplicity, and all-pervading spirit of the gospel, while in grasp and comprehensiveness it rises decidedly above them. The most remarkable feature in the work is, the perfect harmony and proper tone of all the powers of the author's mind; their equal combination and development in his discussion of every theme on which he touches. It is impossible to say which is superior-his judgment, his intellect, his deep-toned fervent piety, his vigorous imagination, his good taste, his simplicity and clearness, and yet his command over the resources of the English language. Take at random any of the sermons in the volume, and we cannot read a few passages without finding the perfect ease and mastery with which he handles his subject. He carries that about him which makes the subject open itself before him as he approaches it: gate after gate turns on its hinges, and allows you to look in upon the beautiful or solemn scenes which lie hid in its recesses. It is a most enviable quality, and one of which every sermon in this volume furnishes interesting specimens. The mere analysis of any two or three of the discourses will show what we mean. The first is on the Divine condescension, Psalm viii. 4, "What is man, that thou art mindful of him? and the son of man, that thou visitest him?" The argument is arranged under two heads, I. That the fact of our comparative insignificance does not warrant any such conclusion as that God will not remember and visit us: for, 1st. If it did, it might be carried round, and would go to deprive the whole of his creation of any interest in his care, since each portion of it is insignificant when compared with the whole. 2nd. The immensity of creation should always be received in connexion with the infinite greatness of its Author. 3rd. If we take a just view of man, of his capacity for knowledge and bliss, it will not appear incredible that God should remember and visit him. II. Notice some of the instances in which God hath shown himself mindful of man, and visited him in mercy 1st. In his providence. 2nd. In the mission and incarnation of his Son. 3rd. In his grace, in the conversion of sinners, at every step of their subsequent journey, and when he brings them home to himself. Of the sermon we can only say, that the filling up is as masterly as the sketch. Or, to take another, on a text of considerable difficulty, Rev. v. 6," And I beheld, and lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven

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spirits of God, sent forth into all the earth." This symbolical manifestation speaks to us: 1st. Of the distinguishing excellencies of Christ's personal charater; he is a Lamb, for purity and mildness. 2nd. It reminds us of the expiation he hath made for sin; he appears in the heavenly places, "a Lamb as it had been slain." 3rd. It exhibits him as now exalted to the highest state of glory and dominion. This is indicated, (1.) By the position which he occupied; in the midst of the throne, and of the living creatures, and of the elders. (2.) By the peculiarity in the appearance of this Lamb, that it had seven horns, the emblem of highest prosperity and power. (3.) By the other feature in the appearance of the Lamb, that it had seven eyes, denoting the perfection of his intelligence, and still more, the fulness and variety of the Spirit's gifts, and Influences which Christ sends forth. Or, to take another, on a very different topic, Professions and engagements remembered, from Psalm xvi. 2, "O my soul, thou hast said unto the Lord, Thou art my Lord." Our saying this, implies,-I. Our desire to be understood: 1st. As recognising his sovereignty. 2nd. As dedicating ourselves to his service. 3rd. As committing ourselves to his care. II. The benefits we may derive from reminding ourselves of having said this are, 1st. It may prevent us from yield. ing to temptation, of which the first force is frequently the most dangerous. 2nd. It may excite us to greater diligence in duty. 3rd. It may comfort and encourage in the season of dejection. The statements of doctrine are eminently luminous and satisfactory. In the second sermon on the characters of a real atonement, founded on Hebrew x. 4, "For it is not possible that the blood of bulls and of goats should take away sins." After explaining what is meant by taking away sin, he observes, I. It must be the atonement of a willing victim. II. It must be that of a sinless creature. III. It must be that of one who is of the same nature with those whose sins are to be taken away. IV. It must be the offering of one who has a perfect right thus to dispose of himself. V. It must be the offering of one who shall not ultimately sink or perish under the sufferings to which he may be subjected. VI. It must be an offering provided by the law-giver himself. VII. The offering must be of such a nature that we cannot expect that it shall ever be repeated. VIII. It must be of such a kind as to bring those who obtain pardon on the ground of it under the power of prevailing motives to return to God, and to the ways of holy obedience. In the summing up of the discourse, we are much pleased to find that his views respecting the efficacy of Christ's sacrifice appear substantially to coincide with

those of Dr. Wardlaw, which are reviewed in our last number. "It is," says Mr. Henderson," sufficient, surely, for the expiation of all human guilt. It has removed all legal obstructions out of the way of the salvation of sinners of our race. And if this be what we understand by its making atonement, then atonement has been made for all. Consistently with this, God sends forth the gospel of his Son, with a free and unrestricted invitation to all who hear, to come and receive the blessings which he is ready to bestow, on the ground of this atonement, and through the mediation of Him by whom it has been made. Be assured, O sinner, whosoever thou art, that there is nothing between thee and a full forgiveness, a welcome reception into the Divine favour, exemption from all condemnation, and the inheritance of life and glory, but thine own unwillingness to receive all this good in the way in which God is testifying his willingness to bestow it. That is, in the way of believing the truth concerning his Son Jesus Christ, receiving him as your Saviour, and looking for redemption through his blood. If you refuse to do this, you will have to ascribe your ruin at last, not to the fact that no atonement was provided for you, but to this, that you excluded yoursslf from the benefit of that atonement which has been made that you would not, as it were, draw near, and lay your hand on the head of the great sacrifice." But while he thus asserts the boundless provision made for the forgiveness of sins, he does homage to the cardinal truth, that God is the Author of this scheme, and carries it into effect

om first to last; and "that there are some to whom God purposes to give grace, to incline them to comply with the calls of the gospel." "But," he adds, "let me remind you, that it is not on the giving of this grace that your warrant and obligation to believe depend. The call to do so, is addressed to all, Whosoever will, let him come.' In complying with it, a man can be conscious of nothing but the views of his own understanding, and the exercise of his own volition; although he will learn to ascribe all the glory to Him who fulfils in him all the good pleasure of his goodness, and the work of faith with power. Cease, then, to place obstacles in your own way to salvation, since God has removed those which, on his part, stood in the way of the extension of mercy to your souls." There is another of the sermons bearing upon the present circumstances of the Christian church, in which he has elicited the meaning of the text with his usual felicity; it is on John xvii. 22, "And the glory which thou gavest me, I have given them, that they may be one, even as we are one." 1. The particulars in which Christ gives to his ser

vants and his disciples the glory which he has received of the Father are, 1st. He confers on them the honour of being called sons of God. 2nd. He makes them partakers of the same Spirit, which was given him of the Father. 3rd. He calls them to the same work of the Lord in which he was himself engaged. 4th. He admits them to share with him in the glories of his exalted state. II. The end for which this glory is conferred by Jesus. It is, 1st, That they may be all gathered together in one under him as their great Head. 2nd. That they may be all one in sentiment and disposition-in spirit and purpose. 3rd. That they may be all one in mutual affection. With one passage from the above discourse, we close our extracts. "The church of the first-born is one great society. We may have cause to lament that its union is not more visible; that as it appears to the world, it is so much broken up into parties, so much divided in outward communion. Yet all its true members are the subjects of the same King. They meet really, though oft unconscious of each other's state and privilege, in their living Head. And they are in him, together brought back to God, as the end of their being, and the portion of their souls. They come, a willing people in the day of his power, to the Redeemer. And as the dew-drops which are spread over hill and and valley, and leafy forest and grassy mead, on some fresh summer morn, glitter in the radiance, and reflect the image of the same sun; so they are all made bright and beautiful in the beams of that Sun of righteousness which has risen upon them."

The sermons are seventeen in number. The topics, besides those we have already mentioned, are, adoption by faith, Gal. iii. 26; the influences of the Spirit, John iii. 8; on spiritual joy, 1 Peter i. 8; the last supper, Matthew xxvi. 29; the separate state of the soul, 2 Cor. v. 8; the resurrection of the redeemed, Isaiah xxvi. 19; the destruction of the last enemy, 1 Cor. xv. 26; the blessedness of the pure in heart, Matthew v. 8; objects of promised vision, Isaiah xxxiii. 17; the believer's prospects and the conduct with regard to them, 1 Peter i. 13; the peace of Christ, John xiv. 27; the darkness at the crucifixion of Jesus. The volume is appropriately concluded with a lecture on the twenty-third Psalm,

We can recommend this volume to Christian families, as a valuable addition to their means of religious instruction; as a guide that will conduct them into the green pastures, and will lead them by the quiet waters, on which the author discourses so beautifully. There is a freshness of feeling about the mind of the author, which does the reader good to approach, The great

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themes of Christ's love, of human redemption, and human duty, are treated in a manner worthy of their transcendent dignity and importance, and fitted both to lead the young in the ways of pleasantness and peace, and assist the more advanced Christian to grow in grace and in the knowledge of his Lord and Saviour Jesus Christ. students and candidates for the ministry, it may be recommended as one of the best models which the Scottish pulpit has supplied. The thorough cultivation of mind; the absence of all mannerism which it manifests; the simplicity and precision, as well as the wide grasp and force of thought and expression; the genial warmth of Christian piety; the vivid imagery introduced with the most perfect taste and propriety; the clear views of gospel truth, which every sermon embodies, render it a valuable acquisition to those who look forward, or have been recently introduced to the labours of the ministry. In times of fierce contention, and fearful disruption, it is truly refreshing to turn away from the scorched and fiery sands of the controversial desert, to the rich and fertile productions of a mind which resembles a field which God hath blessed. We cordially thank the author for his contribution to our stores of Christian literature, and venture to hope, that the success and approbation which this volume cannot fail to secure may induce him to appear soon again before the public.

The PAPAL and HIERARCHICAL SYSTEM compared with the RELIGION of the NEW TESTAMENT.

London: Charles Gilpin.

In this volume the religion of the New Testament is finely contrasted with Romanism, and its tendencies as they are now manifesting themselves in the Episcopal churches of England and America. If Puseyism be not Popery, it differs from it chiefly in refusing allegiance to the Roman Pontiff; or, as the Pope facetiously said to an English Jesuit, not long since, "You seem to object to nothing in Popery but the Pope." It is, however, in the view of our author, of little importance by what distinctive names the various forms of anti-christ are known: his war is with the system which places man under the rule of man, in matters of religion; the laity more particularly under the rule of the clergy; so that human wisdom and authority are found in various degrees to usurp the place of pure divine truth. And a very able champion of this truth he proves himself to be. After referring to the Greek church, the episcopacy of the Anglican church, the Scotch kirk and the Methodists; in all of which, though in different degrees, he detects the spirit of ecclesias

tical domination, he observes, "But it is in Rome we are to seek for the system of man's authority over man, in religion, carried out into its full and legitimate results." He then states his object, which is "to take an account of some of the principal features which mark the views and practices of the church of Rome," and to contrast them with what he conceives to be pure Christianity; and in so doing, he goes on to say, "I shall probably have to disclaim many things which are far from being exclusively Romish. These are still adhered to by various classes of believers-by every one in its own way and measure; but they have, nevertheless, an affinity to the Papal and Hierarchical system, in that large sense of the term to which I have already adverted." The author enters upon the discussion thus introduced in the liberal spirit of an enlightened Christian. He is altogether free from polemical bitterness, and far superior to the arts of sophistry. He makes error hideous by the simple exhibition of its characteristic features, and truth lovely by displaying it in its own light. There is no elaborate argumentation. We look on this picture and on that,' and are perfectly satisfied that a Hierarchy, and the religion of the New Testament, are utterly irreconcilable: yet are our views and sentiments in harmony with those of the author, where he says,

"I rejoice in the conviction that there are many vital Christians among all the orthodox denominations, Roman Catholics included, who are drinking of the same Spirit; and who, therefore, even though separated from each other in place or circumstances, are 'baptized' by that one Spirit into one body."

The subject of the first chapter is, "The Holy Scriptures ;" and the writer establishes their exclusive authority as a rule of faith. Disclaiming the Apocrypha, he remarks: "But if it is unsafe to add these ancient Hellenistic books to the Old Testament, what must be the peril to the cause of truth of ascribing Divine authority to the fathers of the first six centuries, whose multitudinous writings the world cannot contain, (in the sense of reading, understanding, and digesting them); and who have been the instruments of palming upon the church a vast mass of superstitions to which the religion of Jesus Christ gives no countenance? These fathers, various as they are in point of talent, character, and mode of writing, do not appear once to have claimed a scriptural authority for their own works; and any one who will take the trouble of comparing them with the New Testament, will soon find that in the simplicity, brevity, comprehensiveness, and weight of the latter, as contrasted with the profuseness, bombast, and jejuneness of the former, there

is furnished a powerful evidence of the Divine origin of the writings which are really sacred; I mean those of the New Testament; while the others, so far as relates to the authoritative settlement of doctrine and practice in the church, may be safely scattered to the winds, or for ever sleep unheeded on the shelf of the school-man."

The question which, under this division of the work is well discussed, is, "What use are we, on scriptural principles, permitted and bound to make of the Scriptures themselves?" and as it is further expanded, "Are we to commit them to the hands of a hierarchy, to be kept under its key, subjected to its sole interpretation, and doled out in fragments to the people in such a measure, and on such occasions, as the priesthood may deem advisable?—or are we rather to regard this precious gift of God as being free as the air which we breathe, to be disseminated, without hesitation or reserve, among the whole family of man? Is that blessed book which contains a full revelation of Divine truth, and of the will of God towards man, to be concealed from the fallen race on which that revelation has been bestowed? or is it to be fully opened and read, and considered by people as well as priest? Is it the peculiar possession of the clergy of the Church of Rome, or of the whole body of the church universal?"

The next branch of the subject treated is, "On Anti-christ, the Man of Sin." In this chapter there is little that is new. The author has carefully examined the Scriptures, and has drawn from them a striking portraiture of this monster iniquity. He considers that the term Antichrist is of very general application, as descriptive of the spirit among men, which rebels against the dominion of the Son of God, invents false doctrine, and corrupts good manners.

But he discovers in "the man of sin " some great distinguishing antichrist, at once the professor and enemy of Christianity"-one "that was to come forth in bold relief, pre-eminent among all those spirits which are ranged in opposition to the true kingdom of Christ ;" and he has shown with nearly irresistible proof that "this antichrist of the New Testament and Rome spiritual (including all that is found of a like nature under other names) are one and the same."

On the usurpation of temporal power by the professing church of Christ," which forms the subject of the third chapter, we are struck with the perfect agreement between the historic and prophetic page, and we behold again Rome spiritual, "the lady of all the lords of this terrestrial globe.' Our readers will attach all the importance which they deserve to the author's remarks on the progress of Popery: "That there is to

be observed a most extraordinary revulsion in the present day toward the papal system, is notorious. Many are they in various countries, and in different classes of society, who have actually given in their adherence to Rome spiritual; and many more are they in our own land, and even in America, who, while they profess to have no connexion with her, have openly adopted most of her tenets and principles, and seem more than half disposed to find a resting place in her bosom. Let her once more become the dominant church in Great Britain and Ireland -let the sword of the magistrate be once more fairly under her command, and who shall say that the blood of those who bear a consistent testimony against her superstition and idolatry will not flow as freely and copiously as in days of old. The same principles, in possession of the same power, may, in all probability, be productive of the same effects."

All hierarchies that aim at the usurpation of temporal power are naturally persecuting. A Protestant hierarchy has persecuted to the death. King Henry VIII. and Queen Elizabeth found their victims under the notion of heresy, as well as Mary. And there have been other royal nursing fathers and nursing mothers, quite as tender-hearted and tolerant, and all have been the willing, bigoted, or superstitious instruments of the hierarchy.

"It is the shame of Protestantism," our author truly remarks, "that even in the present day, religious liberty is sacrificed to the unrighteous attempt to enforce uniformity of worship in accordance with that form of Christianity which happens to be dom inant in any particular country."

The fourth chapter treats of the spiritual power of the priesthood gradually assumed as primitive Christianity became corrupted, and advancing to a most extravagant height under the papal system. This spiritual power, and its dire effects, are exposed with great accuracy and force. It is shown to be a usurpation of the throne of Christ, and not only the highest treason against him, but the most odious tyranny that ever oppressed mankind.

This sacerdotal authority, armed with the propitiatory sacrifice of the mass, with purgatory, heaven, and hell at its disposal, and subject to its control, wherever it is admitted, must enthral the souls of men, and bring them under slavery to their spiritual guides. In opposing these arrogant claims of priesthood and subtle inventions of priestcraft, the author clearly proves, that "under the gospel there is recognized no propitiatory sacrifice but the one offering of Jesus on the cross; and no one who holds the sacerdotal office, but the risen and glorified Saviour himself,"

The succeeding chapters, the fifth and sixth, "On Divine Worship," and "On the Christian Ministry," disclose views at once scriptural and spiritual. If we do not go the whole length with our Christian brother, who appears to be a member of the Society of Friends, we can scarcely be said to differ from him. His spirit is the spirit of truth, and if he errs, it is on the side nearest the truth, and more in accordance with the genius of the New Testament than tendencies that lead in the opposite direction. His conclusion on the subject of the Christian ministry, he thus states :

"A calm cousideration of the subject may serve to convince every reflecting mind, that the Protestant clergy, of various grades and denominations, are a modified type, and yet a type of the Romish priesthood. While the generality of them do not profess to be priests of piç, or sacerdotes, they, nevertheless assume, in various degrees, (the degree varying with the character of the denomination,) an authority over the flock, a mediatorship between God and his people, an exclusive handling of sacred truths, and a claim on the temporal support of their brethren, which are all, more or less, connected with the notion of an Aaronic succession, and all form integral parts of the papal and hierarchical system."

In the following chapter, the subject of which is, "The Sacraments," and in which he demolishes the fabric of Rome, and that of some Protestant churches, the author propounds his own peculiar views on the ordinances of baptism and the Lord's supper. Here we are constrained to part company with him; for we have neither time nor space to argue out the matter with him. In many of his views we are happy to agree. This portion of the work is a seasonable refutation of Dr. Pusey's enormous fiction of consubstantiation, which amounts to the same thing as the transubstantiation of Rome. The same body or substance cannot possibly exist in two places at once. To suppose the contrary, is to suppose an absolute absurdity: that which never was, is not, and never can be. The author forcibly adds, "We may rest assured that the glorified body of Christ is in heaven, a place of infinite enjoyment and glory. It is not possible that it should at the same time be in the hands of the priest on earth, whether in the form of a wafer, or under any other appearance, much less in the hands of a thousand priests at once, in a thousand different places."

We have read with inexpressible satisfaction the concluding chapter, on the cardinal doctrines of justification and sanctification. So clear and scriptural are the views put forth, and so truly Protestant, that the author, by writing and publishing it, has con- '