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is a sound, judicious, and seasonable discourse, worthy of its respected and venerable author. We were glad to find that Mr. Biddulph had selected for his text a which the Irvingites have wrested to the passage support of their pretensions to miraculous powers; it is Mark, xvi. 17-20, which Mr. B. thus completely takes out of their hands by this clear and satisfactory exposition of its real meaning:
"The faith which is therein (in the text) spoken of, must be the same which is mentioned in the preceding verse, when our Lord sanctions his commission to his apostles by saying, He that believeth and is baptised shall be saved, and he that believeth not shall be damned.' The believers of the one verse must be identified with the believers of the other, when it is said, These signs shall follow them that believe.' Now, in the former verse, the faith spoken of is that to which salvation is, inclusively and exclusively, annexed. Are we then to infer, that during fifteen centuries, in which no signs have followed them that have professed to believe, there have been no true believers, no saved sinners? And yet is not this the inference that must unavoidably be drawn, if the absence of miracles be the proof of an absence of that faith of which the text speaks, when it says, 'These signs shall follow them that believe?'
"It cannot, I think, be reasonably doubted, when the two clauses are brought together, that the faith spoken of is the same principle in both cases. To suppose otherwise, would be to introduce unspeakable uncertainty in the inspired language of the holy Scriptures; or rather to ascribe it to the words of our Lord, when announcing truths of the most momentous character.
"The power of working miracles, and of speaking in languages never learned, was not conferred indiscriminately on all believers, even in the apostolic age. The apostles only had authority to confer this power; and we therefore find that when Philip the Evangelist had wrought miracles in Samaria, and had been the instrument of converting many in that city, he had not authority to communicate the power which he had himself exercised to his converts, and that Peter and John were sent from the college of the apostles at Jerusalem to impart this gift. (Acts, viii. 14-17; comp. Rom. i. 11.) No instance can be produced of the communication of spiritual gifts through any other channel than the apostles. The apostles, we may be sure, conferred it only for purposes of utility, and when circumstances demanded its exercise. The promise, therefore, even at the time of its most plenary accomplishment, is to be understood with some limitations. It is not said, 'These signs shall follow ALL that believe; nor is there in it that extension of time which is expressed when our Lord is speaking of his spiritual presence, the operation of his grace with the ministry of his Church, in another part of his commission,- Lo, I am with you always, even to the end of the world.' Had the same reference to futurity been introduced in the text, there could have been no doubt of our Lord's intention to continue the agency of miraculous operation in his Church to the end of time. The omission shews that such was not his purpose. All that can be inferred from the promise in the text is this, that sufficient attestation should be afforded, so
long as it should be necessary, to the ministry of the apostles, their associates, and successors."
We were happy to hear that a second edition of this discourse was in the press; it is probably by this time published. We hope that it may have an extensive circulation.
The Christian Minister, a sweet Savour of Christ; a Sermon preached at Frome, May 16th, 1836, at the Visitation of the Archdeacon of Wells. By the Rev. Alfred Phillips, Vicar of Kilmersdon, Somerset. London, pp. 31. Rivingtons and Hatchards.
A VERY faithful and impressive discourse, on 2 Cor. ii. 14-17, shewing that Christ crucified must be the grand theme of a minister's preaching, and inculcating the necessity of non-conformity to the world. The character of visitation - sermons is much improved; and we cannot but anticipate that the period is not far distant, when these meetings of the clergy, under the sanction of their ecclesiastical superiors, will become eminently useful, in being made seasons for mutual counsel and advice. In many charges lately delivered and published, the great importance likely to result from a visitation, thus made subservient to the highest ends of ministerial duty, is clearly set forth.
A Short Exposition of the Order for the Burial of the Dead, with a View to the Improvement and Consolation of the Living. By an old College Incumbent. London, 1836. Pp. 88. Seeleys. THERE are none of the services of our admirable Liturgy which surpass in beauty that for the burial of the dead; and comparing it with the prayers and addresses sometimes made at the grave of non-conformists, even by some of their most talented ministers, we think that an impartial witness would have no hesitation in giving the preference to the form of the Church of England. In Scotland, as our readers are aware, there is no service of any kind at the grave, except in the case of Protestant Episcopalians, or of Roman Catholics; a prayer or prayers only being offered up in the room where the persons assemble previous to their following the corpse. The " Directory for the Public Worship of God set forth by the Assembly of Divines at Westminster," forbade such service, because "the customs of kneeling down and praying by or towards the dead corpse, and other such usages in the place where it lies before it be carried to burial, are superstitious; and for that praying, reading, and singing, both in going to and at the grave, have been grossly abused, are no way beneficial to the dead, and have proved many ways hurtful to the living therefore let all such things be laid aside." All superstitious customs should indeed be abolished; but surely there is not an atom of superstition in the solemn funeral service of our Church; and we confess that perhaps on no occasion is a set form so important; for we have been pained to hear, in extempore effusions, the most unwarrantable panegyrics upon the character of the deceased, uttered for the purpose of gratifying the friends and relatives present, and sometimes made a subject for sarcastic remarks. Beautiful and impressive as our service is, there has been none more commonly attacked as unscriptural. The present little work is calculated to remove many erroneous impressions as to some of the expressions in the service, which have called forth the greatest animadversion on the part of non-conformists, and which have been but imperfectly understood by many mem"It has been objected," bers of our own Church. to himself the soul' of the departed, and expressing says the author, "that declaring God to have taken a sure and certain hope of the resurrection to eternal life,' are words very improper at the burial of wicked
men; . . . and it may be safely contended that some alteration would be an improvement, and chiefly in the words sure and certain hope,' which, though short of belief, appear to bespeak confidence." We are not anxious to see supposed improvements made in the Liturgy; and the expressions referred to, when properly understood, and as, indeed, the author explains them, cannot lead to the erroneous notion, that the Church pronounces all who die as partakers of God's kingdom; "the Church does not intend to assert that the soul of every one over whose mortal remains the words are pronounced, is certainly gone to a state of happiness she expresses a sure and certain hope in general, but does not venture to express a certain belief that every one who receives Christian burial will be admitted to an eternity of happiness." The Church uses the language of HOPE. The work before us, we regret to notice, is not very clear in some of its doctrinal statements.
We know of no book better calculated for the improvement and consolation of the living, than "Cecil's Visit to the House of Mourning," as it came from his own pen, or rather from his own heart. We believe that an attempt has been made to improve upon the original, and that a corrected copy is in circulation. We are rather inclined to recommend the old original work, unimproved and unamended. We have ourselves found much consolation from the perusal of the old standard copy; and we confess we rather shrink from emendations, by whomsoever made or recommended. The plan of altering the authors of other days, or modernising, as it is termed, is sometimes productive of evil.
The Atonement, and other Sacred Poems. By W. S. Oke, M.D. Extra-Licentiate of the Royal College of Physicians in London. London, pp. 176. Longman and Co. 1836.
SOUND religious sentiments, whether in verse or prose, from the pen of a medical man, are peculiarly valuable; and we do not think, therefore, that any apology was necessary on the author's part for attempting write on a subject," as he expresses it, "which belongs more properly to the pen of a higher and nobler profession.' The very first review which appeared in our pages was of a small work by a Christian physician, (Dr. Abercrombie, of Edinburgh); and we always regard such with the highest interest, knowing how valuable are the visits of a medical adviser, when he freely enters on subjects of eternal moment, and proves himself to be indeed a comforter in the dying chamber. We should pronounce the work before us to be the production of a man imbued with a deep sense of the momentous subject on which he has undertaken to write,-(we should have said this, if we had not known Dr. Oke's character); and if the poetry in some instances is not of what might be termed the highest order, still the subject is treated in a spirit which fully testifies that the author wrote from the heart, that he felt the value of that atoning sacrifice which was offered in behalf of ruined man. We shall insert among our "Poetry" some extracts: meanwhile we may be permitted to express our confident belief, that among the members of the medical profession true piety is rapidly gaining ground. In every quarter we hear of the same encouraging facts. We know of no state of imbecility and wretchedness more truly deplorable than that of the unhappy man whose professional duties call him to attend the chamber of the dying, and who has no word of Christian advice or Christian comfort to offer to the patient, whose eyes, he knows, must soon close in the sleep of death. A sceptical or dissolute medical attendant is one of the greatest curses that can be inflicted upon a family.
A Practical Answer to the Question, "What is Popery?" By the Rev. Disney Robinson, M.A., Incumbent of Woolley, in the diocese of York. London, Seeleys, Nisbet, &c. 1836.
THIS pamphlet, the preface informs us, is a reprint of certain papers inserted by the author in "the Protestant Journal" during the year 1832. Their object is to exhibit the immoral tendency of the doctrines of Rome; and this is traced under the heads of absolution, celibacy of the clergy, and monastic orders, distinction between mortal and venial sins, excommunication, extreme unction, fasts and festivals, indulgences, pilgrimages, purgatory, and worship of saints and images. Some of these papers bear the marks of haste in their composition, and might have been advantageously revised; but they are well worthy the serious consideration of those persons, unfortunately not few in number, who imagine that Protestantism and Popery are two forms, nearly upon a par, of common Christianity. The pamphlet before us will shew that there is a mighty gulf betwixt them. We have only room to quote, in illustration of this point, an extract from evidence given before the House of Lords. It occurs in the chapter on absolution.
"The confidence of the people in their absolution, which follows confession, is such as completely to destroy in their minds any fear of future punishment. I have found this to be the case generally; and in cases where they are convicted in courts of justice, they very seldom shew any thing like a feeling sense of their situation, which, I conceive, arises solely from the conviction, that the absolution enjoyed at the hands of the priest will do every thing for them. have seen myself thirty-five individuals in the dock together sentenced to death, and I could not perceive the least degree of emotion in consequence of the pronouncing a sentence; all which I attributed to the confidence placed in the absolution of the clergy.”
Ten Discourses on the Communion Office of the Church of England; with an Appendix. By the Rev. Robert Anderson, Perpetual Curate of Trinity Chapel, Brighton, &c. &c. London, J. Hatchard and Son. 1835.
THOSE who have read Mr. Anderson's excellent Commentary on the Epistle to the Romans, will take up this volume, expecting much spiritual edification and disappointed. There is a scriptural moderation in improvement; and we do not think that they will be Mr. Anderson's statements, and an affectionate anxiety to promote the best interests of his readers, which are calculated to do much good. The extreme views of some members of the Church on the doctrine of the sacraments, and the lax notions of others, who would almost lower them to mere decent rites, render a scriptural view of the services of our Church, at the administration of the holy communion, peculiarly necessary. We think that those who take Mr. Anderson for their guide will not greatly err. The appendix contains many useful extracts from the writings of Dean Comber and others.
WE beg to recommend to the perusal of our readers the sermon preached at the consecration of the Bishop of Lichfield, by the Rev. R. W. Evans, and that preached at the consecration of the Bishop of Chichester, by the Rev. Charles Webb Le Bas.
Robson, Levey, and Franklyn, 46 St. Martin's Lane.
Christian Loyalty. A Sermon preached in Ram's Chapel, Homerton, on Sunday, June 26, 1836, being the Anniversary of the King's Accession. By the Rev. Thomas Griffith, M.A.. Minister of that Chapel. Published by request. London, T. Cadell.
WE disapprove of political sermons; by which we mean sermons that treat of the politics of the day, of the character, that is to say, of ministers, or the measures of parliament. The Christian's calling is to be a "fellow-citizen with the saints" of a "city that hath foundations, whose builder and maker is God;" and it is the single business of Christian teachers to train them up into this character. The pulpit, therefore, we conceive is much misused whenever subjects are brought forward that do not refer directly to this end. But the pulpit is the proper place-the most proper of all places- for laying down those general principles, obedience to which will make men good subjects of the state, and good members of the coinmunity, in every relation and circumstance. Religion is to preside as a queen over every thing; no interest is to be pursued, no sentiment adopted, except under the laws which religion prescribes: and it is as much the duty of Christian pastors to enforce this truth with a reference to the circumstances of the times in which they live, as it is to teach any other doctrine of God's word. Mr. Griffith takes his stand upon this ground, and chooses a text which of itself shews that it is a ministerial duty thus to preach. "Put them in mind," says Paul to Titus, "to be subject to principalities and powers, to obey magistrates, to be ready to every good work."
"So strangely unscriptural," says Mr. Griffith, "is a favourite maxim of the world, that the pulpit has nothing to do with politics. It can only be by some great confusion of terms that such a maxim should have obtained any currency. Were it, indeed, meant by this to assert that factious sentiments and party feeling ought not to find a place in sacred ministrations, it would be most true and just. But why? Just simply because these ought never to find a place in any Christian's mind, and words, and conduct, not merely amidst his Sabbath occupations, but in his daily life. That minister and that private Christian would equally mistake his vocation who should at any time seek to further private interests rather than the public good. But the maxim is often used in quite a different sense, as if our most important duties (because our widest ones) were not to be inculcated in the house of God- -as if men could be duly taught and edified in what they call spiritual things, without at least an equal attention to moral, social, civil, and political things-as if a man could possibly be trained up as a
good Christian, without being trained up as a good
neighbour, a good citizen, and a good subject. What did the holy prophets but preach politically?"
We do not imagine that this discourse was prompted by any political bias or love for politics in Mr. Griffith; indeed, we have good reason to know that his ministry has different and much higher aims: but he wishes to give the whole body of the truth of God "its form and pressure;" and he knows that "loyalty becomes more loyal by the opportunity of public commemorations." This sermon we recommend to all who would see the duty of a Christian patriot set forth in the form of large and important principles.
What is Truth? The Question answered in Eight Discourses. By the Rev. T. White, M.A. Rector of Epperstone, Notts. London, 1836. Burns. THESE discourses were preached at St. James's Chapel, Marylebone, of which the author is the incumbent. The subject treated of is one of paramount importance; for, to use his own words, "Truth is light as opposed to darkness, wisdom to folly, strength to impotence." "If the sight of the eyes be precious, and the light that shines on them instructive and exhilarating, how much more that light which, shining inwardly on the soul, dispels the mists of prejudice, and the delusions of misguided fancy, displaying every object in its real form and character. Truth is this light; and if we are destitute of it, our condition is worse than that of the physically blind, who can employ their other senses, and grope their way to safety." The discourses are marked by strong good sense and scriptural statements, rather than by any attempt at eloquence or novelty, and can scarcely fail to be read with advantage. Mr. White's statements of the grand fundamental doctrines of the Gospel are clear and uncompromising, and consequently in accordance with those maintained by our Church. The following extracts will at once illustrate his style, and his doctrinal views with respect to two vitally important subjects; first, the effect which a correct view of the doctrine of the atonement is calculated to produce; and secondly, the manner in which the Spirit leads men to the knowledge of the truth. With respect to the former of these
"Who," he asks, "can contemplate this astonishing mystery without the most fervent gratitude, the most devout affections, the most anxious desire to make a suitable return? What expedient could be found so admirably suited to win back the hearts of those who had been alienated from the love of God, and at the same time to remove that despondency which must for ever have prevented any effort to return? Here, indeed, is a plan of salvation which glorifies all the attributes of God—his wisdom-his truth-his righteousness his love-and which revives the hopes and excites the love of man. If this will not engage us to obedience, surely every other expedient must be vain. No fear of punishment, no hope of reward, will act upon those whom the love of Christ, thus dying for them, does not constrain to live no longer unto themselves, but unto Him who died for them, and rose again. . . . . It will little avail, however, to maintain the most orthodox opinions on this most important subject, unless we prove, by our abhorrence of sin, our devotedness to God, and our benevolence to man, that the
truths of which our understandings have been convinced, are, through the power of Almighty grace, in
delibly engraven on our hearts. Let it, then, be ap
parent that the blood of Christ has not only availed to take away from us the guilt of sin, but the love of sin. Let the remembrance of the infinite price paid for our redemption engage us to devote ourselves without reserve to Him who hath loved us, and washed us from our sins in his own blood."
Again, with respect to the Spirit's teaching, we have the following admirable passage:
"Most assuredly the Spirit of Truth does lead the sincere inquirer into all truth; not, indeed, at once,
but progressively. He begins by convincing us of our own exceeding sinfulness, and the perfect righteousness of our adorable Redeemer. He judges and casts out from our hearts the prince of this world. He establishes within them his own kingdom, of righteousness, and peace, and joy.' He opens our understanding, that we may understand the Scriptures, and enables us not only to receive the milk which is suitable for the nourishment of babes, but the strong meat which is provided for men and fathers in Christ. Those things which eye hath not seen, nor car heard, neither have entered the heart of man- the things which God hath prepared for them that love him'these things does God reveal to us by his Spirit: for the Spirit searcheth all things, yea the deep things of God.' As our Lord declares in the remaining words of my text, the Spirit does not speak of himself; 'whatsoever he shall hear, that shall he speak;' he takes of the things of Christ and of his heavenly Father, and shews them unto us. He will shew also, indeed he has shewn, the things that are to come. He revealed to the apostles, especially to the apostle John, the whole plan of God concerning the Church even to the end of the world. All the opposition which his kingdom would encounter-all the triumphs it would achieve-all the glory and blessedness it would impart to its faithful subjects, are described, in in characters as yet symbolical language, it is true imperfectly developed - but whose brightness is even now apparent, and whose full meaning will doubtless be in due time discernible. All the truth which, as the redeemed and renovated children of the living God, we are concerned to understand, is placed within the reach of every one who humbly seeks the guidance of the Holy Spirit. The promise of the text belongs not to the first disciples only, but unto their children also, and to all that were afar off, even as many as the Lord our God shall call."
The Discourses are published in a very convenient form, as each may be had separate.
On the whole Doctrine of Final Causes: a Dissertation. By William J. Irons, M.A., Curate of St. Mary's, Newington, Surrey. Rivingtons. 1836. THIS Volume consists of an introduction on the character of modern deism; and a dissertation in three parts-the first on causation, the second on the arguments from causation, the third, in conclusion, an argument that man was plainly made for religion, and such a religion as Christianity.
It would occupy more space than we think proper to devote to such a subject to analyse fully Mr. Irons's book: we must therefore content ourselves with indicating generally the scope of his opinions. His great object is to shew the futility of what is called "natural theology." But here he shall speak for himself:
I conclude, that though, without a revelation, we might arrive at a certain knowledge that there was a cause (or causes) for all things in nature; yet we could never tell whether there was only one cause, or whether there were many. We could not know even the personality of any such cause, nor the moral character of it; we must disbelieve either its wisdom, its goodness, or its power. So that not one single truth of theology could, by any possibility, be arrived at on natural principles." P. 143.
In the illustration of this part of his subject, Mr. Irons takes pains to expose that very weak and bungling reasoner Dr. Paley. But here we think he is a little too severe. He ought to have recollected that it is hardly worth while to break a butterfly upon the wheel. Secure in his own conscious superiority, he need not have descended to hold up "the learned archdeacon" quite so much to ridicule. It had been enough to slay him, without treading with such scorn upon his tomb. But to be serious. Paley's argument may, or may not be a sound one: we have no desire here to discuss that question; but we are quite sure that Mr. Irons has not proved it to be unsound. And we must say, that his affectation of superiority over almost every preceding writer, from which even Butler does not escape" it seems surprising to me that so... acute a thinker as Butler did not perceive," &c.-is very little to our taste. Paley, as all our readers know, had argued, that if a man found a watch, he would conclude, from the adaptation he might perceive of the motions of the watch to the day, that the machine was made by some intelligent artist. Paley reasons hence, that similarly from the works of creation, we may fairly believe in an intelligent Creator. But Mr. Irons, having got hold of a tale about some savages being frightened the first time they saw a watch, triumphs most unmercifully over the fallacy of Paley's argument. answer is very simple. To them, instead of using the illustration of the watch, Paley would have employed some other illustration more adapted to their intelligence. Indeed, he says, It requires some previous knowledge of the subject to perceive and understand it:" which is certainly a fair postulate; although Mr. Irons, in his hurry, misunderstands it, and supposes that Paley meant, which it is clear he did not mean, that the previous knowledge must be theological knowledge. We have no inclination to go farther into this part of the subject; but we say again, that though Paley's argument may not be good, Mr. Irons has failed in proving it a bad one.
We are still less pleased with our author's reasoning on causation. He has entirely overlooked the fact, that two causes (using the term in his own sense) may operate, and may be necessary to operate, a certain effect, which neither separately would have accomplished. Hence he is led to deny that one intelligence acts upon another without the latter's being conscious of such influence. We hold this to be a dangerous and anti-Scriptural doctrine. What does Mr. Irons say to the temptations of Satan? Does he not believe that that mighty spirit has access to act upon the human mind? Or does he really imagine that every man so acted on is conscious he is under Satanic influence? His rash assertion will infallibly conduct him to this. His account of motives, also, pp. 96, 97, if not a "Whenmere play upon words, is sheer nonsense: e. g. ever, therefore, any one shall say to us, "You have a motive for your conduct,' in any matter, we may reply, each for himself, If, by motive, you mean that which moves to an action, I am MYSELF my own MOTIVE-the cause of my own actions." Mr. Irons has elsewhere told us, that the motive is the reason of an action, p. 55. Does he mean to say he was his own reason for writing his book?
We must, however, proceed to a part of his volume which we are glad heartily to commend. It is that where, in his third part, he argues, "That as it may be proved from facts, that it is not good (or fitting) that man should be alone,' it may also, in the very same way, be proved, that it is wholly unsuited to man's constitution, that it is not good,' or fitting, for him to be without religion." P. 166. He reasons well from the universal prevalence of some religion, and, as regards revelation, from the rite of sacrifice. we have not space to enumerate all his facts; we will content ourselves with extracting a paragraph with which we thoroughly agree.
"Have we not an inward sense of the very nothingness of this life? In spite of the deadening pressure of this world's business, have we not oftentimes an aspiration after a better world? or, at least, an impression that we were called into being for something more than all this earthly scene? Who has not in his heart subscribed the feeling declaration of the apostle,
It doth not yet appear what we shall be?' If there be any thriving 'earthworm' to whom these words convey no meaning, let us not call him a man! Here, if in no other point, I feel conscious that I shall have the suffrage of all men capable of feeling, understanding, and reflecting. In this particular, I am sure that the 'heart of man to man' is as the reflected face in a glass. Who has not felt that this is not the chief, or only end of being;-to breathe, to cat, drink, sleep-to-day, to-morrow, the same-and onward, for a few short years, till, at length, we lie down, and die; giving place to others, who are to do the same, in a useless continuous course, for ever? Oh! who has not exclaimed, Is this all? Surely the fullest abundance of the things of this world will never satisfy the cravings of the human mind! Such is the very constitution of man, that to him all things here are unsatisfying. And what is this but an inherent tendency' in man to a better life than this present? This inclination, longing, or proclivity, is an undeniable fact; and if our nature speak the truth, we cannot perish here."Pp. 177, 178.
This is well and wisely said; but we apprehend that Mr. Irons might have pushed his main principle somewhat farther. We are inclined not only to believe, that without revelation little practically useful truth could have been reached, but also to deny the possibility of any purely natural religion. For immediately after his creation (we are writing for those that receive the Scripture) God revealed himself to man. Neither was the Christian, nor yet the Mosaic, the first revealed faith: revelation preceded many hundred years the earliest book of the Bible. So that, in fact, there was no period at which the human race were left to their own powers by searching to find out God. And this is the reason of that assumption in the Scriptures of the existence of the living God, to which Mr. Irons alludes. There has, therefore, been always in the world a certain traditionary knowledge, of which no man has been able entirely to divest himself; and hence he has not been in a position of arriving at it independently. The being and attributes of a God are, in the first instance, matter of history; and to obliterate this when we have it, is as impossible in this case as for a man of reading to profess to arrive, on independent grounds, at the belief that there has existed such a person as Julius Cæsar. Besides, it must be recollected, that even the proposing of a problem is some help towards its solution. The mere sight of the goal is a direction, and so far an assistance, to the racer. And thus many minds may be able to prove-call it independently if you will-a truth once enounced, which they would never have groped out, unenlightened with such an enunciation. We wish Mr. Irons had taken more decidedly this ground.
But our limits are rapidly contracting. It will be seen that we do not, on the whole, think this book a very important addition to human knowledge. Its author is apparently a young man, and his judgment is far from being mature. He intimates that he delayed its publication for several months; but that is by no means an observance of the Horatian rule. If Mr. Irons should again appear in print, which he more than half promises, we venture to suggest a considerable
interval before his next work. And as to the subject of a new volume, we must add, from one of his expressions, we gathered a kind of intimation that he might be induced to expound the mystery of the Trinity. We earnestly entreat him not to enlighten us on that subject.
One word more. Mr. Irons seems to be very uncomfortable about a certain class of persons whom he does not exactly name, but, in more than one place, darkly hints at as dangerous to the welfare of the world. We hope that his alarm is without foundation. At all events, we would beg him to be calm. As the symptoms which most terrify him seem to be, that these dreadful men "deliver in an antiquated style” that "which is conceived to be evangelical," and "inform" the bishops that they are ready to co-operate with them, we submit to his candid judgment, that there is hardly sufficient ground to justify the caging of them like wild beasts. We feel confident that Mr. Irons's personal safety will not be compromised by their being at present permitted to go at large.
Grief for the Death of eminent Christians justified and assuaged: a Sermon on occasion of the Death of the Wife of the Rev. T. Mortimer. By the Rev. J. N. Pearson, M.A., Evening Lecturer of Islington. Forbes and Jackson. 1836.
We have been much gratified, we may say affected, by the manner in which the preacher has discharged, in this sermon, a very delicate task. We always expect from Mr. Pearson an union of piety, elegance, and wisdom; and we are never disappointed.
We extract the following exquisite passage :
"The first point to which I would call your attention is this, that our Lord's address, Weep not,' is not to be taken for reproof of the grief evinced by the bereaved family around him. Their sorrow may have been intemperate; it may have been mingled with feelings which piety disclaims-feelings of impatience and anger under this providential visitation. But such a conclusion cannot fairly be drawn from our Lord's words, the meaning of which is to be sought for in the sentence immediately following: She is notice, reproach the mourners with idle or blamable not dead, but sleepeth.' He does not, you will take sorrow; but he cheers them with the gracious intimation, that its cause is on the point of being removed. Yes, truly, the blessed Jesus was a man of like passions with ourselves, but without any mixture of sin; and on more than one occasion, he allowed himself to discover the tenderest sensibility, for the benevolent purpose, I am satisfied, of thus proving to his people, that it is not required of them to smother their affections, and violently to force back the anguish of a bursting heart. There is scarcely a verse in the New Testament which has brought more relief to the heart of Christian, mourners than the shortest in the volume, 'Jesus wept.' He wept over the grave of his friend Lazarus; he wept on witnessing the agony of the two desolate sisters. Affection for this once-happy family was, I doubt not, the principal, if not the sole, cause of the Redeemer's groans and tears; and I am content to look no further. I regard with little complacency the ingenuity that is sometimes exerted to detect more subtle, and, what are termed, more spiritual, reasons for this beautiful effusion of tenderness. Oh, no! our Redeemer was a man like ourselves, and he felt and acted agreeably to nature. It is natural to weep over