the grand enemy of our salvation, through our Lord Jesus Christ." P. 187.

In fact, the very name of Saviour, by which Christ is known to all his disciples, characterises this important doctrine. In this consists the essence of the Christian religion: it is a truth which was obscurely known to the ancient, and, is altogether rejected by modern, Jews. The developement of this truth is the great object of both the Old and the New Testaments; and in showing its various bearings under the titles of Christ, the same yesterday, to-day, and for ever-Christ our wisdom, our righteousness, our sanctification and redemption-if our author introduce many unnecessary, several trifling, and some improper circumstances, we agree with him entirely in the main object he had in view, to impress upon every Christian mind the great doctrine of our salvation, and the glorious means by which it was accomplished.

The first three discourses are appropriated to the character of the Gospel of Christ, as being the same yesterday, to-day, and for ever; and it is well shown that it commenced with the earliest tidings of deliverance to the first mother of mankind; and was declared by types and prophecies to the moment that the Saviour entered upon his gracious office. There cannot be a doubt that what God has revealed is an eternal truth; and this sameness, under the dispensations of the Old and New Testaments, affords numberless instances of discovering the beauties of the Scriptures. In the prosecution of his subject, however, our author seems to be losing sight of the great point in his

text.

The passage in our text, for instance, points out the eternal existence of Jesus Christ the Son of God, and Saviour of the world; that divine person, "who was and is, and is to come," as an essential branch of the apostolic faith; and consequently, a fundamental doctrine of the Christian church. Now, though the human mind is unable to measure eternity, or " to search the deep things of God;" nevertheless, what, on the ground of divine revelation, was the faith of the church seventeen hundred years ago, must continue to be so still; for the fashion of the world can have nothing to do with a business of this kind. Religion, as deriving its establishment from that Being "with whom is neither variableness nor shadow of turning," is not a thing to be new-modelled every day, in compliancé with the varying fancies and never-ending speculations of capricious man; but must be expected to wear the character of its divine author, that of being the same yesterday, to-day, and for ever." P. 170.

Now the apostle in the text was not considering the nature of Christ's character farther than it stands in relation to us in 2 E 2

three durations of time, yesterday, to-day, and for ever.

The first duration being a period far short of eternity, and referring only to that epoch in which it was obscurely prophesied to our common mother that a Gospel dispensation should begin, we are the more surprised at our author's mistaking so palpably the apostle's meaning, since in another discourse he has explained it in this very manner himself, and in the only manner indeed which the words will admit.

If the service of the church from Adam to Christ was the same, the doctrine of it cannot be different; for the service comprehended the doctrine, and was designed to preserve it. Hence it is, that with reference to his religion it may be said, "Jesus Christ is the same yesterday, to-day, and for ever." P. 216.

To explain the sameness of character in the two religions, our author extends his comparison between the services of the Christian and the Jewish to a nicety which cannot be admitted. The great distinction between the two consists in the existence and necessity of sacrifices. The Jew had a temple, an altar, a daily oblation: the Christians have neither altar nor sacrifice. When it is said, We Christians in the sacrifice of our altar commemorate' what was prefigured by the Jewish sacrifices, our author adopts the language of popery, and appears to be thinking of the sacrifice of the mass. When the protestants placed a table in their churches (and in the church of England it is peculiarly called a table), the distinction between themselves and the papists was drawn in the best possible man

ner.

We need not dwell much upon some other peculiarities in these discourses. It is sufficient to observe, that the writer refers continually to Mr. Jones, and is a favourer of the Hutchinsonian system. Hence we find him endeavouring to introduce the Holy Trinity under the quaint title of the three great ones'-a title which is not to be found in Scripture; and is peculiarly improper in our own language, as the term great ones is rather an appellation for those who possess influence under the sovereign, than for the sovereign himself. We have similar conceit on the redemption, which is said to constitute the thorough bass of the general harmony of the Bible.' The natural vehemence of temper which is conspicuous throughout these discourses, is, as might be expected, inflamed at the situation of the present times; and all the records of history are forgotten, in contemplation of the events to which we have been witnesses.

If the systematic establishment of the Christian faith on the firm basis of divine revelation, was ever necessary, it is peculiarly so in the present day; which bears witness to the most open and desperate

attack that has ever been made on the Christian religion, since the time that it was first published to the world. And never surely were the clergy more imperiously called upon to bear their most decided testimony to the doctrines of the cross, than under the present awful circumstances of the world. Having marked the progress and direful consequences of that overflowing ungodliness now so much to be dreaded; in manners corrupted, morals depraved, dissipation predominant, above all, in religion publicly discarded, and infidelity as publicly avowed; we must be convinced, if we are to be convinced of any thing, that Christianity has the promise of the life that now is, not less than of that which is to come: and consequently that whoever endeavours to banish it from society, whilst he is a rebel to his God, proves himself, at the same time, to be the worst enemy to man.' P. 456.

Our author is yet to be informed, that there was a time when Christians were brought to the stake for their religion; when their houses were searched for religious books, and the circulation of them was prohibited; when their religious meetings were held by stealth, and to be termed a Christian was a mark of disgrace. How can the present state of Christianity, espe cially in this country, be compared with that in which it was the object of persecution-in this country, where its ministers are honoured and provided for in the most ample manner; where all access to dignities and emolument is prohibited to those who are not of the Christian faith; and where the circulation of books of infidelity is punished with imprisonment. These alarms on the subject of religion have a tendency to create more mischief than good: a true Christian will always be upon his guard without betraying symptoms of fear; and, in the declining state of infidelity, there is no necessity for a vio lence, which, were it even prosperous, it would be improper to manifest.

In a subject of less importance, a little ardour is more venial; and we can excuse some warmth in defence of the school at which the author was educated. The rash and ill-founded attack, made by Dr. Rennel on our public seminaries, is well known, from the chastisement he has received on this subject from the late master of Westminster-school, who is now dean of Westminster-cathedral. Our author was educated at Winchester: he feels for the injustice done to the celebrated school of that city; and expresses some degree of dissatisfaction that Dr. Rennel, who has exempted Westminster-school from his general denunciation, did not extend his exemption to another, with which, from his long residence in Winchester, he was so well acquainted,

The charge in question' (it is justly observed) indiscriminate and unqualified as it is, being of a nature to do injury, without the pro

bability of doing good; the framers of it cannot but expect, to be made amenable to the private judgement of every individual, who feels interested for the credit of the society of which he is a member, For my own part, I should consider myself unworthy the advantages I may have received from a public education, as well as unjust to the sentiment I entertain of the excellency of the Wiccamical institution; did I forego the present opportunity of entering my decided protest against a charge, so far at least as that institution is concerned in it, notoriously false in itself; a charge which I conceive has not been more inconsiderately made, than it has been injudiciously circulated,' P. 417.

This digression is not so improperly introduced as might be imagined, since the author justly distinguishes between a pagan and classic education; and shows the advantage of the latter, in discovering the sources of pagan errors, and teaching the scholar to set a just value on the pure light of revelation. The pagan sacrifices were derived from a pure source; but that source was eventually defiled by horrible superstition; their institution was forgotten, and the faint traces of a tradition alone were retained, and converted to very pernicious purposes. Thus Jews and pagans have both fallen into similar errors: both possessed their sacrifices; but both were too much occupied with ceremonial observances to attend to the grand end for which they were ordained. Christians also may require admonitions upon this head; and if (as we read)

-"there is none other name under heaven given among men, whereby we must be saved, but the name of Jesus of Nazareth ;"Acts iv. 12. it cannot be a matter of indifference, in what character he is acknowledged. For should he not be acknowledged in that most prominent part of his character, in which he has been revealed, as the Redeemer of fallen man; he cannot be acknowledged to any saving purpose. Those therefore who in these enlightened days of the Gospel affect to receive Jesus Christ, in no other character than that of a prophet sent from God, to improve what they understand by the religion of nature; by teaching a more complete system of morality, than that of which the world was before in possession; or as an example of perfect righteousness set up for men to copy after; such persons receive Jesus Christ to their own condemnation; whilst they reject him in the only character in which Christ can stand them in any stead in the day of judgement. For in such case they have received from Christ a law of religious and moral duty, by which they cannot be justified; because they do not keep it; and an example which must condemn them, because they do not imitate it. In the pride of human self-sufficiency they place themselves therefore on the same ground, on which Adam in his state of innocence was unable to stand: and by rejecting the plan of salvation which has been graciously accommodated to their fallen condition, they challenge to themselves judgement unaccompanied with mercy.' P. 365,

This topic is so well discussed in these discourses, that, if they be not calculated for the general reader, and appear too elaborate and studied for common apprehensions, we can recommend them with great confidence to the clergy of every denomination. They will be able to distinguish between the wheat and the small quantity of chaff intermixed with it; and will derive both pleasure and instruction from the mode pursued upon so important a topic. Various passages of Scripture are explained in a very judicious manner; and if the writer were to accustom himself to consider the persons for whom sermons are more particularly intended, he would improve his style, which savours too much of a declining empire; and his arguments would not be the less pleasing and intelligible to the higher class of readers. Every true Christian must applaud him for his in tentions, and unite in the wishes he has expressed in the conclusion of his discourses.

If, whilst others of my brethren have been laudably engaged in reforming the lives, and regulating the conduct of their fellow Christians by handling practical subjects, I have judged it more suitable to lay before them a connected series of discourses on one great and fundamental doctrine; from the consideration that some circumstances have led me to trace our common faith to the fountain head, more than many others have been induced to do; and to study and contemplate some of the abstruser points of religion, more perhaps than most of my brethren under different circumstances have deemed necessary; I trust that my present undertaking will not, by a candid public, be imputed to an affectation of displaying deep reading, but to the wish of contributing, in the way I judged myself best qualified, to the support of a cause, in which I am profes sionally engaged, and to which I am most cordially attached.

Whilst in return for any satisfaction the reader may derive from the perusal of my pages, and from this humble though earnest endeavour to maintain "the faith once delivered to the saints;" all I request of him is, to unite his prayers with mine, that God of his mercy would bring this mysterious subject of atonement home to the heart of every Christian professor; that dwelling with fervent gratitude, on the great theme of redeeming love, his life may bear uniform testimony to the soundness of his faith. At the same time may it be God's will, so to open the eyes of unbelievers of every description, that they may see the wondrous truths of his law;-that all blindness, hardness of heart, and contempt of his word being taken away, "the earth (in the strong language of the prophet) may be full of the knowledge of the Lord, as the waters cover the sea," P. 480.