not the reception of the form of words used in this creed; but the belief of the Catholic faith which is represented as necessary to salvation. • Whosoever will be saved: before all things it is necessary that he hold the Catholic faith. Again, it is not the objecting to the mode of expression here em ployed, but the corruption of the Catholic faith, which is asserted to expose a man to the danger of condemnation. Which faith (it is said) except every one do keep whole and undefiled: without doubt he shall perish everlast ingly.' Then follows a statement of the Catholic faith, concerning the Persons of the Godhead; after which it is added, So that in all things, as is aforesaid; the Unity in Trinity and the Trinity in Unity is to be worshipped. therefore that will be saved must thus think of the Trinity.' Now, this clause is by no means to be considered as extending to all which preceded, but merely to the assertion, that, in all things the Unity in Trinity and the Trinity in Unity is to be worshipped."" White, p. 180.

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Though it is sufficiently clear that no space is left us for any concluding observations on what we have endeavoured to make a candid, and we hope not useless, examination of two different styles of pulpit instruction; we may be, perhaps, excused for offering, in conclusion, to our clerical readers, one short suggestion founded on the foregoing review, namely, that we apprehend no very great difference is necessarily called for in the style of ordinary practical instruction, from the mere circumstance of the congregation to whom it is addressed. That "the poor want principles, and the rich want practice," though a saying, we believe, of the eminent Secker, yet is one of which we could never fully appreciate the force. Both classes are equally, by nature, averse to the bumbling doctrines and self-denying precepts of the Cross of Christ; and whilst, for any thing we can see, the poor are as immoral as the rich, and often much more grossly so, we cannot generally discover in the rich, either from their education of CHRIST. OBSERV. No. 185.

their subsequent study, at all clearer views of the doctrines of the Bible and the method of salvation through Christ, than in the poor. It has also been observed with much more justice, according to our opinion, that, "if the poor are more unlearned than the rich, they are not more foolish;" and we are on the whole much inclined to believe, that, with the exception of a few bard words and learned allusions, which had better always be dispensed with in the pulpit, both the poor and the rich will be found generally and pretty equally benefited by the same sermon; requiring the same statements, interested by the same illustrations, (local illustrations excepted,) and warned by the same appeals. Perhaps, as a general rule, it might be safely prescribed to preachers to adapt themselves to the lowest, we do not quite say the youngest, of their audience: leaving it to his discretion and good taste to offend neither against the rules of correct speech nor orderly writing. If this were adopted, what would remain to make any yast difference between the congregation of Welbeck Chapel and the villagers of Blunham? And in this case it might be whispered to the instructors of both; on the one side, to venture a little more into the path of easy and familiar scriptural exposition; and, on the other side, to adopt rather a severer canon both of argument and illustration. We should wish neither species of preacher wholly to forego his own peculiar turn of thought and sentiment, and to merge into the other. Both may, with proper discipline and God's blessing, render eminent services to the church of Christ; as both may diminish their usefulness by mismanagement. Perhaps neither will feel himself aggrieved, if we conclude by referring them, and our readers in general, to the now long tried and justly approved compositions of the able and pious Mr. Cooper, as embracing, in their best exhibition and truest exercise, the leading characteristics of both. 2 U

Sermons. By W. N. DARNELL, B. D., Prebendary of Durham, Vicar of Stockton upon Tees and Lastingham, and Chaplain to his Grace the Duke of Northumberland. London: Rivingtons. 1816. pp. xii. and 382.

THIS Volume consists of eighteen sermons on very miscellaneous subjects, some of them merely occasional, and none of them on any of the great and discriminating doctrines of the Gospel. Indeed, the author seems to entertain an aversion for any systematic discussion of those doctrines, grounded, as we presume, on his manifest preference for what he considers to be a more practical view of religion. Yet we cannot but lament, that in the course of eighteen sermons he should not have gone at some length into an exposition of his sentiments upon any of these momentous truths; and the more so, because he has seen fit to examine some other principles philosophically, such as the principle of self-love and the quality of friendship; because he has expressly devoted one of his sermons to a consideration of "the duty of inculcating the motives to virtue recommended in the Gospel, in preference to other motives;" and because his opinions on the nature and influence of those motives, whenever they appear, which we regret to say is seldom, seem, upon the whole, to be neither incorrect nor unscriptural.

That our readers may have an opportunity of judging what are Mr. Darnell's sentiments on some of the most important doctrines of Divine Revelation, we subjoin the following extracts.

"They who have not the love of God shed abroad in their hearts," must be very imperfect judges of the manner in which that love may be matured in another world; they have had no experience of the feelings, from the ex

istence of which they may be enabled to form a rational conjecture, of the infinite improvement of which they are capable without losing their original character. I do not say, that men of this description cannot reason upon the subject, without such impressions; but that, unless they allow the necessity of the love of God being a strong, operating principle in this life, they can never understand how it may become the business and delight of immortal spirits to praise God eternally.

But it must not be supposed, that the truth of this argument rests entirely upon conjectural reasoning. However unfavourable to our view of the question the speculations of individuals may be, their coldness is far from being decisive on this matter. Indeed, I do not understand how they can make up their minds upon it, without taking into the account, that others may do and feel, what they have never done nor felt. The Scriptures tell us, that we may have access to God'-these are no idle words.

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The Almighty promises to give him that is athirst of the fountain'→ this is no vain and superfluous promise. And accordingly we find, that there are Some who languish for want of that which God has bountifully declared Psalmist exclaim, 'My soul is athirst that he will supply. You may hear the for God! And again, after his prayers had been heard, he says, In the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul.' It is, certainly, no common feeling of gratitude and affection, which causes him to break out into these words;

Praise the Lord, O my soul, and all that is within me, praise his holy name. Praise the Lord, O my soul, and forget not all his benefits: who forgiveth all thy sin, and healeth all thine infir¬ mities: who saveth thy life from destruction, and crowneth thee with mercy and loving-kindness.' We need not doubt that the man whose devotion is so glowing, whose praise is so copious, is ready to enter into the courts of the Lord's house that he is going through an apt preparation to appear before him, in whose presence is the fulness of joy, and at whose right hand there are pleasures for evermore'-the best, indeed, of all preparations, for he has already discovered how joyful and pleasant a thing it is to be thankful.'

"It may be said that this is a singular instance; and that examples of this holy enthusiasm are rare. Possibly they may not be so rare as we imagine, for piety is far from being obtrusive

It looks upwards, but it casts not its eyes around. We have, however, no right to expect that we should possess such feelings, if we live in the world, and regard only the things of the world; if, in looking to the changes that take place in this earthly scene, we attribute them all to second causes; if we harden our hearts against manifest proofs of Divine guardianship, offers of grace, and warnings not to continue in sin; if we lay snares for the praise and dangerous flattery of others, when we ought to be employed in praising Him who is alone deserving of homage; if we indulge dreams of vanity, when we ought to be keeping down evil passions.

"In plain terms, the carnal mind is at enmity with God.' A great change must be undergone, before we can aspire to the felicity reserved for the elect. Every man, therefore, who has within him the hope of that salvation, tries to purify himself even as God is pure.' He weans himself as much as possible from earthly things, that he may have his conversation in heaven.' He becomes engrossed with religion. Serious thoughts do not pass over him like a summer cloud, but they settle on his heart. This turning of the soul to God cannot be accomplished without doing violence to many of those propensities which it is our delight to indulge. It is no trifling obstacle, at the commencement of all, that we are bound to receive the blessings of Providence and the instruction of the revealed word, not as if we deserved the former, and could procure it by our own efforts; not as if we were at liberty to weigh, and examine, and amend the latter; but like little children,' with thankfulness, and submission, and a steadfast purpose of unremitting obedience." pp. 199–203.

"Let not then the sinner say in his heart (for this is the most dangerous of all delusions) that, through the mercy of God, he may be admitted into heaven, though he die with a temper unsubdued and unchanged. There is no meaning in words, and no distinction between good and evil, if the 'throne of the Lamb,' and the throne of Satan, could be erected together; if the 'servants of the devil' could dwell in harmony with the children of God.'

"I have been endeavouring to prove to you, that without some previous training, that training which the Gospel requires, we shall be hereafter unfit to enter upon the happiness of heaven:

nay, that we shall not seek after it in the way in which it ought to be sought, in consequence of undervaluing the happiness which is reserved for us; of not apprehending what is the extent of the love of God towards us; and the manner in which it may be exhibited to saints, who have been warmed by the contemplation of it in this world. No wonder then if we fail of attaining that which is not even an object of our desires." pp. 204, 205.

"It should seem therefore to be the duty of ministers of the Gospel to enforce its peculiar motives and doctrines, and to employ all their zeal and ingenuity to prove them to be practicable in their fullest extent. For to endea vour to render Christianity as generally acceptable as possible, is by no means our duty, if it be done by enfeebling its characteristic energies, and reconciling it with the ways of the world: much less if an argument be triumphantly drawn for the truth of Christianity, in consequence of its being re presented as a system accommodated to our weaknesses, and content with partial obedience. It is no slight miscon ception of the Gospel to suppose that it can be made to compromise with the manners of modern times, any more than with those of the Augustan age when it was first promulgated. It professes to 6 regenerate' the hearts of in dividuals at all periods, to supply them with new principles of action, and to make them in this world the temples of the Holy Ghost.'

"If it is therefore of importance to be convinced that our corrupted nature gravitates perpetually to sin; it is not of less importance to be assured that we are endowed with powers which can correct these evil tendencies, and refine, and restore, our nature." pp. 43, 44.

It might be expected from the tenor of these extracts, that the motives thus delineated and appealed to, would be made, in some shape, the groundwork of every sermon and, indeed, they are never kept entirely out of sight. There is an amiable tone of feeling, corrected by sound sense and Christian philosophy, which, while it shows those motives to be the acting principle of the author's mind, imparts a pleasing character to his style and manner, which will

probably be apparent to the reader, even in those few extracts which we may soon have occasion to present to him. The whole volume is evidently the produce of a wellcultivated understanding, influenced by Christian dispositions and principles, and exerting itself to direct others into the same.

But here, as impartial critics, our approbation must stop; for he who should take up this volume for the purpose of deriving that decidedly spiritual improvement which the name of "Sermons" might appear to indicate, would, we fear, be not a little disappointed in the perusal. The person and offices of the Redeemer, the work and influences of the Divine Spirit, the guilt of man, the need of an atonement, the necessity of faith in Christ, with various other most important subjects of Christian doctrine and practice, by no means meet in this volume with any thing like the attention which they imperatively demand. As a collection of respectable and pious essays, the work may be fairly applauded; but it is greatly deficient in many of those qualities and statements which ought never to be dispensed with in discourses intended for the Christian pulpit. No series of sermons can be characterized as adapted to the wants of mankind, or worthy of the house of God, which does not present to the view of the audience-and that not incidentally,occasionally, or coldly, but regularly, primarily, and most emphatically-the leading truths of the Gospel; which does not aim to convince them of their own absolute need of an atoning Saviour, and a sanctifying Spirit.

We suspect the author has been misled into that common but delusive persuasion, that the majority of those who make up the mass of professedly Christian congregations, are habitually under the influence of Christian principles; that they have a thirst for the holiness of the Gospel, and a penitential conviction of their need of a Saviour.

There is, indeed, one passage in a Sermon on Christmas Day, in which the contrary opinion is announced.

"When we come to hear how Abraham and the patriarchs rejoiced to see

the day of Christ; how they saw it,

and were glad;' how the prophets exulted in the far-distant prospect; and, lastly, how the glad tidings were announced to mankind by a chorus of angels; we seem to feel cause for hope, and love, and gratitude, almost before we become acquainted with the nature of those feelings. Thus it is that many external circumstances unite to give birth in us to such dispositions as this occasion demands.

“Is it meant, do you suppose, that these dispositions are to be found in all of us? On the contrary, I am persuaded that in many they may be sought for in vain. It is only asserted that we are favourably circumstanced for the proalluded to is not unfrequently producduction of them; and that the good effect ed. But I cannot refrain also from saying that there is reason to suspect the state of that heart which is not in unison with the character of this day. If there be any one arrived at maturity of reason, and properly instructed in religious matters, who is not now cheerful from conviction that he has much to rejoice in; it may, I fear, be presumed, either that his heart is insensible. and

has not yet been opened; or that his vice, and blunted by indulgence in proper feelings have been choked by sensual pleasures." pp. 175, 176.

There may be a few others. But in general there are no considerations in, these sermons addressed to the impenitent or unawakened nor even in this very extract is there any allusion to that fearful state of unconversion, under which many of those described in it must lie, nor any instruction in regard to the means necessary to be adopted for their recovery from the error of their ways. Yet surely it cannot but occur to the author, that their case is worthy of as much ministerial regard and attention as that of persons whose sincerity is unquestionable, though their progress may be slow, and their dangers certain: and we can

only account for his utter silence in regard to this unhappy class of persons, by supposing that he ei ther underrates their numbers, or imagines they are not to be generally found in the assemblies of professed Christians.

We can hardly entertain a doubt, that so enlightened a mind as Mr. Darnell's, when brought seriously to the consideration of this question, will admit, that a worldly mind may consist with religious profession ; that there may be a decorous regularity of attendance on public worship, even in those who have not yet been "redeemed from their vain conversation, received by tradition from their fathers;" that many even who have no serious thoughts at all of godliness, are yet counted among those stated or casual attendants who contribute to swell the numbers of every congregation; and that consequently in the course of eighteen sermons some further notice may in charity be expected of a case which meets us in every page of the New Testament, and in every walk of life. It is as necessary to make known the way of salvation to the ignorant, the careless, and the impenitent, as of improvement to the godly; and few sermons can be considered perfect which have not some pretension to do both.

There are, indeed, occasional expressions and passages in Mr. Darnell's volume, which induce us to imagine that we might be found to entertain opinions very different from those of the author on some of these pretermitted subjects. We should, however, have much more hope than fear in calmly discussing with him the chief doctrines of religion; judging, as we do, from the specimen before us, that we might calculate upon a dispassionate investigation, and a feeling application of scriptural truth; and where these qualities exist, we should do injustice to the cause of truth and to that Divine instruction which is promised to the humble inquirer, by fearing for the issue.

We will now give our readers a further view of the contents of this volume, in order that they may be

enabled to estimate its merits, not merely by negative but positive description.

We have already observed, that many of the sermons are on occasional subjects. Perhaps the following remarks, taken from an assize sermon, though well suited to check one crying evil, and put to shame another, may be thought better adapted to other pages, than to those of a discourse from the pulpit. They are, indeed, expressly introduced as topics less peculiarly proper for the house of God, than some others which are brought forward in the same sermon.

"Those who are in the habits of attending courts of justice, particularly in the metropolis, often hear statements des liberately made, and solemnly assevered, to each other; while justice is left to by two parties, in direct contradiction pick out her way by chance, and the guilty go free through the machinations of their associates. Nay, what is still more deplorable, the parties so opposed armed with effrontery and adepts in are sometimes children of a tender age, sin. What does all this bespeak? Does it not show a want of education at a period of the world in which we pride ourselves in the liberal instruction of all ranks? I fear it proves, what is much worse, that there exists some where a system contrary to that which would save from destruction; that the young are trained and educated in vice. This circumstance, one would think, might

silence those who hesitate about extend

ing and completing the improved plans of education now agitated. It might prove to those who think that the poor are sufficiently instructed, that in this department there is yet much to do; inasmuch as it should appear, that we have not merely to combat the natural bias of uninformed minds, and the temptations of poverty and idleness, but also to countermine the active exertions of masters and teachers of immorality. When the vice of perjury prevails, the morals of a nation are at a low ebb. They who are guilty of it, must either be altogether uninstructed, or they must have thrown off all restraints of religion. It is only by such restraints that the heart