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man source of illumination and knowledge; with the same sublimity of feeling, warmth of devotion, abstractedness from all world ly views and aims, and steady homage to the great object of faith the truth as it is in Jesus Christ; we can without difficulty imagine to have assimilated these two kindred though, in time, distant spirits, upon earth. And now that both are mingled with their native dust, we can with still less difficulty paint to ourselves their im. mortal parts celebrating with "symphonious sounds" those divine subjects to which their hearts were so singularly elevated here below; and joining, with equal step, that innumerable company of angels whose number, order, and employments they here so much in common delighted to contemplate. Whilst we dwell, with fond recollection, on the many excellences which lie hid for a time under that tomb which covers the mortal remains of John Venn, may we be indulged with one further extract from the preface of this work, containing the fragment of a pastoral letter which he began to dictate to his flock on his dying bed, and in the midst of which he was broken off by that hand which stays for But though in fragment, it may still serve to shew some of the principles by which he was actuated, some of the affection which beamed from his whole soul towards his beloved flock, and also, incidentally, some few of the unnumbered benefits which he was the instrument of rendering to that favoured parish, of which the Holy Ghost has made him overseer.

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without expressing my deep sense of of ligation to you, and without giving yo my last friendly advice. For twenty year I have lived amongst you, and preache to you. With respect to myself, I hav humbly to request you to pardon the man deficiencies in my ministry and conduc of which I am now deeply sensible. Bu that I have acquitted my duty faithfull with respect to one thing, I can truly sa and conscientiously. I have taken muc pains to understand accurately, and impar tially to preach to you, the Gospel o Christ, as it appeared to me to be deliv respect I have called no man master; no ered by Christ and his Apostles. In thi have I ever, in any one instance that know of, for the sake of system, given ar interpretation to any part of the word o God which I was not fully convinced, after the most mature deliberation, to be just and right: so that I can truly say, I have not shunned to declare unto you the whole counsel of God.

"And now, with respect to yourselves, I have to return you my most sincere thanks for your kind, and tender, and can did acceptance of my labours amongst you. I have met with daily instances of atten.. tion, civility, and affection; and I cannot recollect, that in the whole course of my ministry 1 have met with a single instance of rudeness or incivility. You have been ready to forward every good work which I have proposed. With a more attentive audience no pastor was ever blessed: the the house of God have been such as to decency and devotion of your conduct in attract the notice and excite the admiration of every stranger. By your kind assistance and liberality, I have been enabled to complete the three things nearest my heart-by the enlargement of our school, every child in the parish may be gratui tously taught to read; by the institution of the Bible Society, every family will be supplied with a Bible; and by the erection of a Chapel of Ease (the bill for which has tion will be provided for every inhabitant already passed Parliament,) accommodato worship God with facility and convenience. These are blessings which rarely fall to the lot of a minister in so short a period.

"But now, my beloved friends, when I am standing upon the verge of eternity, and looking forward to the time when you and I must meet together before the awful tribunal of God, suffer me, I entreat you, to warn you that you stop not short in the mere forms of religion. Suffer me to remind you of

some of the principal doctrines which I have ever insisted upon amongst you, and which now, at the hour of death, appear to me to be more important and real than

ever.

"The foundation of all my preaching amongst you has been this: that we are naturally in a corrupt state, alienated from God, and subject therefore to the just displeasure and condemnation of the Almighty; that it is the chief business of man in this life, and his first and most important duty, to seek deliverance from that state, that he may be reconciled to God

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"Here, I regret to say," observes Mr. Pearson, this interesting and valuable Farewell Address from your late beloved Pastor, ends. It bears upon it striking marks of his characteristic humility, faithfulness, and concern for the spiritual and eternal welfare of his flock: and I cannot doubt, that its simple, affectionate, and weighty import will make a deep and lasting impression upon your minds. The long and uniform tenor of his preaching may enable you to conjecture what would probably have been the substance of his advice and exhortation, had he been permitted to have completed this parting address. He would doubtless have repeated, what he had so frequently declared, and on which he had been accustomed so copiously and ably to enlarge ;---that the deliverance of fallen, sinful man, was to be sought by faith in our Lord Jesus Christ, as the only

and all-sufficient Saviour; and by the renewing and sanctifying influences of the Holy Spirit, to be obtained by fervent and persevering prayer." pp. xxv.---xxxi.

The sermons before us, as it further appears from the preface, are a selection from his manuscripts by his friends; one of whom he addressed in the following terms a few months before he died :-"I request you to point out from recollection, as well as you can, those sermons of mine which

you may think to be the least unworthy of the public eye. I must further trust to your kindness in taking a share in giving them that correction which is absolutely necessary for their publication, leaving as much as you can unaltered, &c." It is but justice to say, that the friends of Mr. Venn appear to have

correctly as well as ably fulfilled this interesting request. Judging from internal evidence, we see an uniformity of style, which shews the character of the original writer to have been, on the whole, though perhaps with some exceptions, carefully maintained: whilst, at the same time, it has not happened to us to find many instances of haste or obscurity, such as might have been expected from an author not writing for publication, or an editor not correcting for personal reputation. The subjects of the sermons will be found highly interesting; though we are not able to state that any particular order seems to have been observed in their arrangement. We shall first give all the subjects or titles of the sermons in the two volumes distinctly: we shall then give a few such extracts as may serve to illuminate their author's views upon some of the leading doctrines of the Gospel, which will include a notice of some expository discourses; then such as may direct us to his standard of practical piety; and, finally, such as may give some idea of the sublime conceptions and flights of devotion with which his mind continually teemed. We may offer some concluding observations on the general result.

The Sermons in the First Volume are-

"I. The Importance and Difficulties of II. On Preaching the Gospel, Mark xvi, the Christian Ministry, from 1 Cor. ii. 3.15-III. The Glory of God, Exod. xxxiii. 18-IV. On Good Works, Jam. ii. 24.V. The Prayer of St. Paul for the Ephe sians, Ephes. iii. 14-19.-VI. State of the Saints above contrasted with their former Condition below, Rev. vii. 9-17.-VII.

The great Mystery of Godliness, 1 Tim. iii. 14-16.-VIII. On the Doctrine of the Trinity, Matt. xxviii. 19-IX. How Abraham saw the Day of Christ; and in what Manner the Types in the Old Testament referred to Christ, John viii. 56.-X. Difference between the Patriarchal, Jewish, and Christian Dispensations, Luke x. 23.XI. On the Communion of Saint, 1 John

i. 3.-XII. On Communion with the Angels, Heb. xii. 22.—XIII. On the Effect of seeing God as he is, 1 John iii. 2.-XIV. Undue Regard to Reputation a Source of

Unbelief, John v. 44.-XV. On the Causes Of Unthankfulness, Rom. i. 21.-XVI. The Tares and the Wheat, Matt. xiii. 2830-XVII. Indecision in Religion, 1 Kings xiii. 21.-XVIII. Fall and Punishment of

David illustrated, 2 Sam. xii. 7.-XIX. On

the gradual Progress of Evil, James iii. 5. -XX. The Nature and Value of Human Life, Psal. lxxxix. 47.-XXI. The Christian's State of Pilgrimage on Earth, Heb. xi. 13.—XXII. On Fasting, 2 Chron. xx. 3.”

from the doctrinal sermons: one of which meets us appropriately in the second, on Preaching the Gospel; the first and most awful subject of consideration to the Christian minis. tèr. In resolving this question, a very clear statement of Gospel-truth is propounded; after which the following negative series of illustrations is offered, which we shall give entire.

"I shall proceed to shew what it is ner to preach the Gospel.

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The Sermons in the Second Vo- represent man as in a state different from "We do not preach the Gospel,' if we lume are

"I. On the Condescension and Goodness of God to Man, from Psal. viii. 4.-II. Ja eob and Esau, Gen. xxvi. 35.-I. On Divine Grace and Human Ageney, Phil. ii. 12, 13.-IV. The Happiness of Heaven, Rev. xxi. 3-5.-V. The Nature and Cha racter of John the Baptist's Office and Preaching, as compared with those of the Apostles and Prophets, Matt. xi. 7-15.VI. On the Nature and End of Life, James iv. 14.-VII. Deficiency of the Righteousness of the Scribes and Pharisees, Matt. v.

20-VIII. Comparison of the Jewish and Christian Dispensations, Heb. xii. 22-24. IX. On the Way of Acceptance with God, John xiv. 6.-X. On Instability in Religion, Gen. xlix. 4.-XI. The Knowledge of Sin necessary to Repentance, 1 John iii. 4.XII. The Reasons why Men do not come to Christ, John v. 40.-XIII. On the Proper Effects of the Hope of Heaven, 2 Peter iii. 12.-XIV. Godliness profitable for all Things, 1 Tim. iv. 8.-XV. Meetness for Heaven, wherein it consists, Coloss. i 12 16.-XVI. Walking in the Spirit, the Preservative from the Lusts of the Flesh, Gal. v. 16.-XVII. Regard to God, the great Preservative from Sin, Gen. xxxix. ix.— XVIII. The Work of Christ, Luke iv. 18, 19.-XIX. The Duty of Glorifying God, 1 Cor. x. 31.-XX. Proofs and Reasons of the Sufferings of the Son of God, Isa. liii. -3-6.-XXI. On the Peace arising from Trust in God, Isa. xxvi. 3.-XXII. On Bearing the Cross, and following Christ, Luke xiv. 27.-XXIII. How to use the World so as not to abuse it, 1 Cor. vii. 29 -31."

that which the Gospel supposes. If we do not describe him as fallen and corrupt; if we do not speak of him as yielding to the power of sin, and therefore obnoxious to the just displeasure of a holy God; we give a false view of the subject; such a view, indeed, as wholly supersedes the grace of the Gospel.

"Again: If, allowing the corrupt state of the human race, we assert that there is

sufficient power in man to restore himself by his own exertions, without referring him to the grace and power of God; we do not sanctifying influences of the Holy Spirit 'preach the Gospel.' This is to render the unnecessary. The philosophers of old did out no other means of reclaiming man than not preach the Gospel;' for they pointed the wisdom of his own reasonings, and the energy of his own exertions.

"Further: If we so exalt the merit of any righteous acts which man can perform, as to suppose them sufficient to counterbalance his transgressions, and to render him acceptable in the sight of God; we do not 'preach the Gospel;' for thus also we make the cross of Christ of none effect. This was the error of the Jews: they had a zeal for God, but not according to knowledge; for being ignorant of God's righteousness, and going about to establish their own righteousness, they did not submit to the righteousness of God.'

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"Again: If we represent Christ as only an example to mankind, and not as making atonement by his blood for sin; as being a mere man, and not as the only begotten Son of God,' who came down from heaven to become our Redeemer; we do not 'preach the Gospel.' For 'great is the mysOur first set of extracts will be tery of godliness'-that is, of the Gospel

God was manifest in the flesh, seen of angels, received up into glory.'

"In like manner, if we do not insist that the great end of Christ's coming in the flesh was to purchase to himself a holy people who should be zealous of good works, to enable them to escape the corruptions of the world, and make them partakers of a Divine nature; we do not preach the Gospel:' for we overlook the very design of Christ in coming upon earth.

"In a word, if we represent man as in no need of a Saviour, or if we ascribe to him the ability to deliver himself; if we leave Christ out of our view, or substitute any thing in the place of his meritorious death, perfect righteousness, and prevailing intercession; or if we do not insist on the necessity of the sanctifying influence of the Spirit; we evidently do not preach the Gospel; we do not glorify Christ, or exalt his the state of man, and therefore fail in right Spirit as we ought; we give false views of ly preparing him for eternity." Vol. i. pp. 19-21.

In Sermon IV. " on Good Works," the delicate task is undertaken of

reconciling St. James's second chap ter with the Epistles of St. Paul. The discussion is very impartial, and, after Mr. Venn's usual method of exposition, takes a wide view of the whole chapter; and, we think, clears with admirable skill the doctrine of justification by faith from the difficulties arising from a partial view of this passage. The following remark on the 17th verse much struck us :

"You do not condemn the quality of Christian love, because a pretender to it will suffer his brother to starve; but you justly condemn the man, and deny that he possesses this love. Even so, when a man 'says he has faith,' but has no works to demonstrate it; you would not condemn faith, but this pretender to faith, and reprove him by saying, that "faith without works is dead." Vol. i. p. 57.

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"Thou believest that there is one God. Thou (in this) dost well;' but if this faith has no influence upon thy conduct, what is it more than the devils' possess? "The devils believe' in the power of God, and their faith has some influence upon them; for 'they tremble.' Can thy pretended faith, which has less influence on thee than even that of the devils, save thee?" Vol. i. pp. 57, 58.

We cannot but apprehend some error to have crept into this pasgraph wholly unintelligible to us. sage, which makes the first paraThe obscurity arises from no notice being given how far the objection of the opposer" goes, or where the Apostle resumes. With the excep whole a luminous, convincing, and tion of this passage, we think the sion of this much-controverted text highly useful and important discusof St. James.

"What, then," he argues, "is the object of St. James? In producing this example of Abraham, did he wish to contradict the Old Testament;-to contradict it also in that part which was used as an important bulwark of the Christian Church? Did he mean to assert, in contradiction to Moses, that Abraham was not justified by faith, but by his works? If he did, why quote the very Scripture which makes against him; and why speak of its being fulfilled, but upon the supposition that the object of the Apostle, in the preceding verses, is what I have shewn it to be? There he quotes the example of Abraham, as a case full in point, to strengthen the assertion just made, that a faith not productive of works is useless or dead, and therefore will not justify. On this supposition the example he produces is important, and the

The next two paragraphs we must declaration of Scripture in harmony with own, are not quite so clear.

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it. It is to this effect. Abraham was justified by faith. But consider the character of his faith. Was it not so powerful and active a principle, that, under the most trying circumstances, he stood ready to sacri

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"having thus taken possession of t of the Apostle, he continues, in h manner, to dwell upon it; instit comparison or analogy between t sence of God formerly displayed, presence of Christ as vouchsafed Christian Church. In this paralle ever, from the usual rapidity of hi and conciseness of his manner, he the points of resemblance to be supplied by the reader. Contemplat similarity of the type and the antit observes, and great, without contr is the mystery of godliness,' or of the tian dispensation. The mystery of t pearance of God in the pillar and c the Jews, was confessedly great; bu the Apostle, the mystery of his being fested in the flesh, is without doub also.---If, in the wilderness, God was

Sermons VII. and VIII. contain admirable discussions of the great Mystery of Godliness, and the Trinity; as Sermons IX. and X. do of "the Types of the Old Testament," and "the Patriarchal, Jewish, and Christian Dispensations." His mode of treating the doctrine of the Trinity reminds us much of the admirable sermon of Dean Swift's, on that subject; which, however, we pretified,' or his divine presence and hi sume to think, it surpasses in method and fulness, as well as felicity of illustration. In simplicity of style and clearness, as well as prudence in developing the most mysterious of doctrines, we are only willing to place them on the same level.

In his discussions of the different dispensations, we clearly see the hand of a master. He had intimately studied them, and he descends to the very foundations of those Divine systems, with every light which reason or revelation affords for their inspection. Like the man seen by the prophet in vision, he seems to have measured the " height" and the "breadth," the "parts," the "chambers," the very "ornaments" of the temple. We should willingly give extracts, but forbear. The temple will scarcely bear division: it must be viewed as a whole. Our author's deep acquaintance with the Jewish enconomy, has led to a very ingenious, and to us new, exposition, in the first of these four sermons, viz. on the Mystery of Godliness. He considers the passage in 1 Tim,

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were vindicated, by miraculous sign in the Christian church, Christ was fied,' or the truth and authority of h tensions vindicated by the miraculou rations of the Spirit.---If, in the wilde who, on Sinai, attended the delivery the Divine presence was beheld by a Law, and who were represented as ing over the ark, desiring to look int things shadowed out by it; thus, i new dispensation, Christ was the obj wonder and adoration to angels: h seen by a multitude of the heavenly as he lay at his birth in a manger; h 'seen of angels,' when he was tempt the wilderness; he was seen of an whilst in agony in the garden of G mane; he was seen of angels,' while in the sepulchre, and when he rose the dead and ascended into heaven the wilderness, God delivered the L the Jews alone; but Christ 'preache Gospel to the Jew and Gentile also the wilderness, only one nation beli in God, and even they continually gav to unbelief; but the Gospel of Chris preached throughout the world, throughout the world was his name oured.---In the wilderness, the cloud visible symbol of the Divine pres of the Most High; and, in like ma often mounted up towards heaven, the Christ proved his intercourse with He by being, in the presence of many

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