to circumstanced, as not to be able to retain the praise of men, without forfeiting that of God. the life, doctrine, and blood of these holy confessors. Let them labour to imitate, if they choose, exceed them, not only in contending for doctrines, but in practising duties; fight the good fight of faith, as they did; and be faithful unto death. This is the proper, the best fruit of their example; and it is likewise the proper and best improvement of the volume, which we now dismiss, with our most cordial recommendation, and sincerest good wishes. Practical Sermons. By ABRAHAM Upon the whole, we rejoice much in the appearance of this volume, and hope and pray, that the author may have health and ability to bring forward the rest in succession, as long as the Christian church will supply him with such materials. We have no doubt that the work will do great good, not only in correcting popular mistakes, but in nourishing the souls of the true servants of Christ, and impressing upon them more deeply the value of those truths for which the reformers so earnestly and successfully contended. The cardinal doctrine of the reformation, and particularly of the first reformer, was justification by faith in Christ alone. We are in- DR. REES, who is well known as formed, by Fra Paolo, that when the learned editor of the New Enthe delegates of the Council of glish Cyclopædia, has enabled the Trent came to this doctrine, they public, by the means of these Serwere thrown into some embarrass- mons, which were delivered by ment, because the doctors of the him before a congregation of proRomish church had supplied them testant dissenters in the course of his with no decision upon it. Can any ordinary ministry, to form a very thing expose the deplorable state fair estimate of his character as a of this church, and the urgent ne- theologian and a preacher, We cessity of a reformation, more pow- conceive him to be a minister of the erfully than this circumstance? Had unitarian class; but in these disit never occurred, as a question courses we perceive little that is conworth settling, to the leaders of the troversial. His tenets, nevertheless, holy universal church, for many are by no means concealed. They centuries, in what light man stands unquestionably differ widely from before God; whether he be ac- those of our church: and yet they cepted or condemned; if condemn- often seem to border on orthoed, whether there be any means doxy. Judging from these sermons, of deliverance from condemnation; there is an evident mildness in his what is the relation in which Christ character, a disposition to tolerate stands to man in this respect; and those who differ from him, and a whether, if to be restored to the love of moderation. But though in favour of God at all, he is to be point of doctrinal orthodoxy, strictly restored by himself or by a more so called, the deviation may often powerful agent? Did the whole ar- appear to be small, we shall find gument of the Epistle to the Ro- some important passages, at once mans appear to them unworthy of doctrinal and practical in their na being expressed in a single article? ture, on which, however we may Let Christians, let protestants, espe- wish to emulate the candour shewn cially British ones, instead of dwell by this writer, we shall deem it neing upon the failings of the reform-cessary to animadvert with freedom. ers, with a misplaced and ungenerous particularity, direct their at tention to the great and substantial blessings bequeathed to them by We shall begin with bestowing the ready tribute of our praise on some of the qualities of the several discourses now before us. They are characterized by simplicity and good taste. Nothing can be more natural and easy than their style. It is at once modest and unambitious, neat and perspicuous, rational and manly; and, for the most part, critically correct. In short, if style aud manner formed the intrinsic merit of sermons, we should be disposed to rate those of Dr. Rees very highly. The preacher is never declamatory, seldom authoritative indeed, we doubt whether it is the custom of ministers of this class sufficiently to magnify their office. He addresses himself to the understanding of his hearers, whom he every where assumes to be of a reflecting class; and seems uniformly bent on securing their sober judgment on his side, before he proceeds to make his appeal either to their .conscience or their heart. His own premises sometimes entitle him to come to a stronger conclusion than that to which he advances, and to press a practical inference farther than he thinks fit to urge it. The common error, both of preachers and orators, is of a contrary kind. The principal fault in the style of these sermons, we think, is that of occasional tameness. It is, however, the tameness of a prudent, sensible man, who seems convinced himself of all that he asserts, and hoping to gain others by the modesty and reasonableness of his claims upon them: and though he does not attempt to soar with any adventurous wing, or “from heights sublime To flash down cloquence;" yet we meet with some glowing passages, and with many which fascinate by their simple oratory. Moreover, though as a divine he is much more rational than spiritual, and rather more practical than devout; and is very far from transporting us into the third heavens; he occasionally will be found to gratify the evangelic ear: "Some chord, in unison with what we hear, Is touch'd within us, and the heart replies.".. The misfortune is, that when the grateful sound is beginning to vibrate in our ears, it is checked by the too sudden intrusion of other notes: the thread of the general argument must be resumed: the other branch of the subject must be discussed: the preacher seems himself not to be aware of the religious feeling which he has awakened; and we are compelled, on a review of the whole matter, to pronounce, that (if the epithet evangelical can with propriety be applied to him at all) he is evangelical chiefly in his admissions, and in some of his brief incidental observations; evangelical in his quotation of some texts which lie across his way; evangelical in his more loose and general phraseology: evangelical perhaps in consequence of a partial adherence to the doctrines of those honoured predecessors in his pulpit whom he mentions in an address printed at the close of the present work; but far from evangelical in his own taste and spirit, or in the fundamental principle of his discourses. But it is time to make some quotations in illustration of these several remarks. 66 We were favourably impressed by the observation in the "Advertisement," that the Author of these Sermons, who had been encouraged in those departments of literature and science to which many years of his life had been devoted," had nevertheless" always considered his primary and most important duties" to be those of his profession. The first Sermon, on "The Accomplishment of Prophecy in the Introduction and Progress of Christianity," is a very proper commencement of these volumes. From the text "A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time" he introduces an excellent argument in fayour of the truth of Christianity, deduced from its remarkable success in spite of the most unpromising means, and from the pro phet's intimation, seven or eight hundred years before, that this disproportion between the means and end should subsist. "A little one,' says the prophet, shall become a thousand, and a small one a strong uation. Whilst he is professedly describing a very extraordinary revolution that was to take place in the state of the world at a future period, he speaks, in the most degrading and discouraging terms, of the number and abilities, of the rank and influence, of the persons by whom it was to be effected. He seems, therefore, to be uniting contradictions; signal success with the most feeble instruments; the most important end with the most ineffectual means; the conversion of the world with talents and powers unequal to its accomplishment. Nothing could be more improbable than that a cause which commenced so unfavourably should terminate so gloriously; and unless that Being, by the counsels of whose wisdom, and the operations of whose power, the event was secured, had communicated the discovery, it never could have been suggested by the natural sagacity of the prophet. He never would have thought of connecting so astoishing a change in the religious sentiments and practice of mankind, as that which Christianity produced, with means that appeared to human view so inadequate to the effect. But the fact verified the prediction; and, therefore, the prediction itself proceeded from the supernatural inspiration of God. The Almighty Sovereign of nature, who had planned the scheme, and who conducted it to its completion, revealed it to the prophet, and by him to the existing generation, many nges before the period of its accomplishment; and notwithstanding every seeming improbability of the event, it was the object of hope through successive generations and in various nations of the earth, till the prophecy was actually fulfilled." pp. 4, 5. "To Rome rather than to Judea; to the conquerors of the world rather than to the oppressed and tributary inhabitants of a vanquished and despised province; to those who, like the Romans and the Athenians, were indulging and encouraging a spirit of inquiry and improvement, rather than to the Jews, who were averse from every innovation in their religious creed and forms of worship; it was most natural to look for persons capable of contriving and executing any great design in favour of knowledge and religion. Nevertheless, in Judea, a country of very small extent, subjugated by the victorious arms of Rome, and degraded by its dependent, tributary state, did that plan of instructing and reforming the world origi nate, which by degrees extended its influence to neighbouring nations, and gained converts and votaries amongst those who had been accustomed to treat the inhabitants of tempt and insult. In Bethlehem, and not the territory from which it sprung with conin Jerusalem, the capital of Judea, was that divine Teacher and Saviour born; and in did He spend the earlier period of his life, Nazareth, proverbially mean and despicable, who was destined, by the wisdom of Providence, to establish a kingdom of truth and righteousness, which was to become univer sal and perpetual." pp. 6, 7. We think that the author erects into a far too distinct and respectable class, those believers who, in the earliest ages, "had not resolution to make an open profession" of the Gospel of Christ, "though they were secretly devoted to him and to his cause." "This class," he says, "comprehends Nicodemus, Joseph of Arimathea, Gamaliel, and several more, who were probably believers, but dreaded the consequence of testifying their faith by enlisting visibly under his banner." Some real believers undoubtedly there might be, who, in the commencement of their career, and especially before the ascension of Christ and the pouring out of the Spirit on the day of Pen tecost, were in bondage to the fear of man; but the general character of the true disciples was very different; and the common doctrine of Scripture was, If thou wilt confess with thy mouth the Lord Jesus, and believe in thine heart that God raised him from the dead, thou shalt be saved:" "Whosoever shall be ashamed of me, and my words, of him shall the Son of man be ashamed when he shall come in the glory of his Father and his holy angels." We heartily wish that the following excellent conclusion of this first of Dr. Rees's "Practical Sermons" may lead to the practical end of encouraging missions among the heathen, as well as the more general dissemination of the Scriptures. "Christianity has already triumphed over many enemies. It will still subsist and tri amph, notwithstanding the indifference of some and the active opposition of others. It should be our ambition to contribute to its subsistence and triumph, and to be fellow workers with God in maintaining and promoting it. Our consolation and hope are nearly connected with the truth and dura tion of our holy religion: and if we transmit to future generations what is the inestimable source of our own encouragement and joy , amidst the weaknesses of nature and the vicissitudes of the world, we shall convey to them the richest inheritance which we can -give or they receive. "We see at present but a part of the triumph to which Christianity shall attain. Its progress towards perfection, though more slow and gradual than it once was, is no less certain. It is vain to expect any distin'guished amelioration and improvement in the state of the world, till its principles are : better understood, its genuine spirit more generally imbibed, and the practice inculcated by it more ostensibly prevalent. We have no reason to dread the ultimate issue, however we may be discouraged by present appearances. The language of prophecy and the evidence of past facts concur in assuring us, that our holy religion is the care of heaven; that an almighty Providence is its guardian in every changing scene; and that it will finally prevail and triumph. No weapon that is formed against it; no combination of efforts for undermining and abo;lishing it, can prosper. Its adversaries would do well to consider, that it is equally fruitless and culpable and ignominious to be found contending against God. His counsel shall stand. His purpose shall be accomplished. To resist and to counteract bis de clared will are as unavailable as they are criminal and disgraceful. But whatever may be the number or the rank of those who be ་ lieve and profess Christianity in any present -period or state of the world; of this we are assured, that those who will finally share its benefits will form a great multitude of all • nations and kindred and people and tongues.' In this countless multitude of glorified and happy beings may we be distinguished and honoured! May we share and celebrate the triumphs of our divine Saviour, when he shall come arrayed in glorious majesty to be admired of all who believe,' and to complete the purposes of his mission and undertaking by rendering their felicity perfect and eternal! Amen." pp. 21–23. The second Sermon, entitled The Observance of the Sabbath a perpetual Memorial of the Truth of Christianity," is good as far as it goes; but is defective, inasmuch as it forbears to intimate, in the slightest degree, in what manner that portion of the day should be spent which is not occupied in public worship. It is, doubtless, important to shew, that "we ought not to forsake the the manner of some is:" but is it assembling of ourselves together, as not of almost equal moment to discourage that complete secularisation day, to which some very regular of the remaining part of this holy church-goers are prone? We do not wish to recommend either a Jewish or a Puritanical Sabbath. We conceive that Protestantism, and especially the Protestantism of the Church of England, lies in this, as well as many other respects, between the two extremes of the Papists, and of the rigid followers of John Knox. The present danger, however, is on the side of laxity. "O Italy! thy Sabbaths will be soon Our Sabbaths!" But the subject, it may be said, did not necessarily belong to the present text. We should have been satisfied with this answer, if we had found the deficiency supplied in any other part of these volumes. To say the truth, we suspect that the disciples of Dr. Rees, no less than church, stand in much need of admany of the adherents to our own tion; as well, indeed, as on the immonition upon the point in quesportant matter of family devotion, once so characteristic of the dissenters, and now so commonly neglected. We have not remarked any passage in these discourses which adverts specifically to this topic. Object and Nature of Christian In the third Sermon, on "The Worship," the author, as we might naturally expect, exposes some of First Cause," he says, " of all exhis own peculiar principles. "The istence, himself underived, must be city of co-equal and co-existent beone Being. Variety and multipliings, each of them infinite and eternal, are altogether incomprehensible and incredible." We need not enter here into a full reply to observations which have so often been answered before: we shall only remark, that such a creature as man, when speaking of the Being who created him, though he may very properly use the term incomprehensible, should be cautious how he subjoins the word incredible. Certainly that which is incomprehensible is not therefore also incredible. The question is, what God himself has revealed on the subject. We wish not too strenuously to contend for the adoption of any human phraseology; but the Doctor, we are sorry to say, is disposed to abstain from the use of many Scriptural expressions, both on this and other points of doctrinal divinity. The sermon before us is, in some respects, good; though we could have wished to see some passages wholly omitted, and others greatly qualified, and the Saviour of the world also much more distinctly exhibited. Writers of this class are in general extremely earnest to shew that the understanding has a large province in religion: we find Dr. Rees, however, in the following passage, departing from the coldness of his system, and urging that "the spiritual worshipper will also exercise the affections of the heart." "He will love and fear God: he will be grate ful in the remembrance of past benefits: he will confide in divine Providence for future good: he will cherish a humble, contented, and resigned temper in all the circumstances and amidst all the vicissitudes of life: and he will cultivate that benevolence of disposition, which shall induce hini, like the object of his worship, to be kind and compassionate to all about him. " Moreover, those sentiments of the understanding and those affections of the heart, which we have now suggested, will produce corresponding effects on the outward conduct. He that worships God in spirit, though he does not neglect the outward forms and expressions of devotion, does not content himself with these; his mind ascends to God, when he has no opportunity for bending the knee or clothing his thoughts in words. He mingles pious meditations and devout ejaculations with the occupations and even with the pleasures of life. In soCHRIST. OBSERV. No. 97. cial intercourse as well as in private retire ment; in the public scene, as well as in the sequestered and solitary retreat, he com munes with God, supplicates his favour, and commits himself to his care and blessing. Nay, the course of his habitual conduct, under the restraint and influence of religious principles, is devoted to God. It is directed and regulated by the fear of offending him, It is guided and animated by the hope of his favour. Submission to his authority, obedience to his laws, imitation of his moral excellencies, resignation to his will, and a solicitude to promote his honour by the increasing influence of piety and virtue, are expressions of the homage which the spiritual worshipper renders unto God; and they are is accompanied with the outward forms, and no less acceptable than that worship, which which dictates itself in the explicit language, of devotion. Every act of piety, every exercise of virtue, every effort of benevolence, originating in just views of God, and animated by suitable affections, are, in reality, the fruits and evidences of those sentiments and dispositions, which constitute the essence, secure the benefits, and produce the effects of that spiritual worship which our Saviour recommends. By such fruits and evidences will be known and distinguished amongst the of genuine devotion the spiritual worshipper multitutle of those, who content themselves with the form of godliness without its power." p. 53-55. The two next sermons are on the "Resurrection of Christ;" and in the former of them the subject is very ably treated. The latter of them is on the "practical Influ ence" of the doctrine; and the text is, "Yet a little while, and the world seeth me no more; but yê see me because I live, ye shall live also." The preacher infers, first, that our Lord's resurrection affords unquestionable evidence that his authority is divine and his doctrine true: and assuming that we regulate our temper and practice accordingly, he observes, that, "because he lives, we shall live also." We were pleased to find, that under his second head he remarks, though much more briefly than we could have wished, that "Our Lord's restoration to life assures his faithful followers of all needful assistance and support, in every duty and in every trial: and in this important sense it is true, F |