the spiritual benefit of mankind, and be as goads and as nails, fastened in the heart, for the incitement and stability of his readers!

Sermons. By DANIEL WILSON, M.A., of St. Edmund Hall, Oxford, and Minister of St. John's Chapel, Bedford Row, London. London: Wilson. 1818. 8vo. pp. 549. price 12s. boards.

THE rapidity with which these sermons passed into a second edition, rendered it nearly impossible for us to give an opinion of their merits, before they had already received the sanction of the public. This sort of approbation, when bestowed upon a work on its first appearance, is not in all cases a sure test of intrinsic value. With regard to religious subjects more especially, much depends upon the fashion of the day; and publications which tend to flatter a favourite prejudice, or to confirm an aspiring dogma, will not unfrequently pass through edition after edition, and quickly attain the highest honours which a specious popularity can bestow.

With respect, however, to the work before us, we most cordially concur in the opinion which the public voice has already pronounced. We are disposed indeed to consider the rapid circulation of this volume as an evidence of improved principle and of increasing discretion in matters of religion. Had Mr. Wilson, under the name of zeal for the truth, indulged in a spirit of controversy; had he presented himself to us with imposing, but often very cheap, pretensions to critical acumen; had his chief theme been "the fathers," as if they were the inspired interpreters of truth; and had he gone forth to combat some imaginary heretic, with a barren and unmeaning orthodoxy inscribed upon his banners; had he propounded a complete, well-rounded system

of theology, and busied himself in bending to his system every text which seemed unwilling to submit;

But

had he done these things and many other things of a similar kind, he would have secured to himself a multitude of readers, who are, perhaps, at present unacquainted with his work. Mr. Wilson belongs to a different school. Here are no dark hints or railing accusations; here is no perversion of texts to serve the purpose of a party; no clamour about enemies within the church, and nothing to stir up hatred against Christians without it. Iu publishing these sermons, as well as in delivering them to his congregation, the author appears to feel his responsibility as a minister of Jesus Christ, and to consider it as the sole object of his labours, by bringing men to the knowledge of the truth, to make them wise unto salvation.

In the following passage, from the second sermon, we have a fair specimen of the manner in which he usually opens and explains the subject-matter of his discourses. His object in this instance is to shew that the Cross of Christ is that mystery of religion in which God mainly displays his power and his wisdom. We will select Mr. Wilson's exposition of the first of these-" his power."

“This will appear if we consider the circumstances of the crucifixion itself,

It is weak indeed, if you view it only in its external appearances; but not so, if you recollect the moral greatness of the Sufferer, who predicted every part of his passion, and yet endured it with perfect willingness; nay, displayed under it all the graces of meekness, resignation, patience, tenderness to his Parent, and forgiveness of his enemies;— not so, if you call to mind the convulsion

of all nature at his death, the preternatural darkness, the rending of the rocks, the earthquake, and the opening graves; -not so, if you remember that in the very midst of his agony, the Redeemer pardoned a dying malefactor; and as he yielded up the ghost compelled the

Roman centurion to exclaim, Truly this was the Son of God. If you weigh these extraordinary events, you will begin to perceive the power of the Cross.

"But this will be more evident if you consider the end for which his sufferings were endured-an end foretold by all the Prophets since the world began—the redemption of mankind by his offering of himself a sacrifice for sin, the Just for the unjust, to bring us to God.' This stupendous design of mercy changes at once our estimate of the whole scene, and leads us to view the crucifixion itself as an illustrious display of Divine power. Even on the cross our Saviour really travelled in the greatness of his strength.' And this fully appeared in his resurrection from the grave. Then was our Lord raised by the glory of the Father:' then was he declared the Son of God with power: then did he arise as a triumphant conqueror over death and hell; and the glories of the resurrection reflected a glory on the Cross.

"But the power with which the Apostles were endued by the Holy Ghost, again demonstrates this. They were illiterate and simple men; but a Divine power fitted them for the high office of preaching the Cross of Christ, bestowed on them the miraculous gift of tongues and a supernatural courage, and carried them through all their dangers in testifying the death and resurrection of their Master to a sinful world. Here we perceive the display of the power of God.

"But we shall behold it still more clearly if we consider the propagation of the Gospel in the world. In this the excellency of the power appeared to be of God, and not of men.' The doctrine was contrary to the commonly received notions of mankind. It opposed all their passions and prejudices. It demanded the renunciation of established customs and habits. It exposed its followers to privations and difficulties. It was preached by men unknown to fame, and in a manner the most artless and unassuming. And yet it spread most rapidly over the whole known world, and established itself on the ruins of Pagan and Jewish superstition. It thus appeared to be the rod of God's strength, the power of God unto salvation to every one that believeth.'—I see the Apostles go forth. Do they bring with them, as worldly conquerors, nu merous cohorts? Do we see in their

hands a glittering sword? Do they enr ploy with ostentation the insinuating arts of the orator? No. What then are their arms? The Cross. They set forth, they arrive, they appear, they triumph. They hold in their hands the Oracles of Truth, and the false oracles of Satan are silent. They approach, the ark of Dagon and the idols of the nations are overthrown. They preach the King of kings, and the proudest monarchs bow before him. They cause the light of the world to shine, and the darkness of superstition is dispersed. They unfold the standard of salvation, and infidelity sees its banners forsaken. They display the sign of redemption, and the people are saved. In a word, they raise the brazen serpent, and all the wounds which the infernal serpent has inflicted are healed. What wonders does the powerful virtue of the Cross effect, without borrowing any thing from man!

"This part of the subject brings the question home to ourselves. The Gospel thus propagated by the Apostles, we have received and profess to obey. If therefore we are true Christians, we know the power of the Cross in its actual influence on our own hearts and lives. This influence is, after all, the most astonishing proof of its virtue, and that in which all other proofs end. The doctrine of the crucifixion is eminently the power of God,' because it is the only doctrine which, being accompanied by the Holy Spirit, changes the heart, overcomes the customs and prejudices and lusts of men, brings them to repentance for sin, and to faith in the atonement of Christ for pardon and justification; which sanctifies and purifies the affections and life, produces the real love of God, consoles and supports us under trouble, strengthens us under fears and weaknesses, aud carries us undismayed through the terrors of death. Every true Christian is crucified with Christ,' and has 'the power of Christ resting upon him.'

"Nor is there any other way in which the power of God is to be shewn in the future conversion of the world. No other doctrine will be employed in subduing the proud Mohamedan, and in convincing the stubborn Jew, but the preaching of Christ crucified. No other will be the means of overthrowing the various rites and superstitions of Pa ganism, and of illuminating a dark world. This, and this only, will finally

subvert the kingdom of Satan, and confound all his subtle devices and machinations." pp. 26-30.

It will be obvious to every person who is acquainted with the sacred Scriptures, and with the connexion which subsists between the great doctrines of the Bible, that a minister who entertains these sentiments respecting the excellency of the Cross of Christ, is not likely to detract from the force of any part of Divine Revelation, however humiliating to the pride and pretensions of the human heart. Accordingly when our author begins to treat expressly upon the doctrine of repentance, he does it with impressions dérived from the contemplation of the Cross: indeed, in this way alone can we form any adequate idea of the evil of sin, and of the depth of sorrow with which the consciousness of transgression should ever be accompanied. The text is Zech. xii. 10. We select the subjoined passage towards the close of the ser

mon.

on the Saviour there, has seen the share he had in his sufferings, and yet the pardon and reconciliation which flow from them: it is then that he indeed mourns for him, and goes out,' like Peter, and weeps bitterly.'" pp. 89, 90.

"Let faith place us near the Cross, and when we view our dying Redeemer, must we not feel our unworthiness and

misery, in exposing a person so great, so holy, so divine, so gracious, to agony and death? Can we ever forgive ourselves? Can we ever feel an indignation too intense against our crimes? Can we ever feel a zeal too vehement, or a revenge too determined, against those iniquities which have pierced the Prince of life? Can we conceive too vivid an impression of the guilt of sin which made such a sacrifice necessary? Can we be too much abased and confounded, when we consider our present ingratitude, coldness, and perverseness, after all the grace we have experienced? Can we be too indignant at ourselves for still harbouring and cherishing

the traitors and enemies of Christ?

Can we weep and lament too bitterly over those sins, or hate and detest them too deeply, which caused our Saviour to grieve, lament, and die?" pp. 90,91.

The twelfth sermon, entitled "Young Persons encouraged to Decision in Religion," affords a good specimen of the manner in which instruction may be derived from scriptural history. It is founded upon the resolution of Ruth to follow Naomi, and is intended to exhibit the providence, the grace, and faithfulness of God as exemplified in this affecting narrative. These several points are well illus trated; and the preacher concludes with an appropriate address in the way of exhortation and encouragement. After detailing the circumstances under which the resolution of Ruth was announced, he proceeds thus:

"What a lovely picture of true grace! This is indeed to follow the Lord fully; this is to choose the good part;' this is to put the hand to the plough, and not to look back.' This is, like Abraham, to go out not knowing whither she went.' This is, like Rahab, to be on the Lord's side.' This is,

like Matthew, and Zaccheus, and Paul, to follow at once the voice of Christ. Ruth evidently acted from fixed sentiments and ardent love. She manifested the true principles of the fear of God. She cheerfully ventured on his truth, and boldly followed the call of duty; she renounced earth for hea ven, time for eternity, the case of this world for the glories of another. She shewed also a holy taste as well as a right principle. There was an emotion, an attraction, a life, an energy in her piety. It was not a cold deduction of reason, but a warm dictate of feeling, not a timid and reserved and hesitating approbation, but a fervent and resolute choice. The root of it was deeply infixed. It was not merely a summerflower, but a winter-plant that could stand the effects of blast and storm. Ruth acted as one who felt herself a sinner, who needed the mercy of God, who believed this was only to be ob tained in his church, who felt this to be dearer to her than life itself, and who therefore risked every thing in pursuing it. And this resolution was taken at a very important juncture. Had she accompanied Orpah to Moab, she might probably have returned to idols, and have perished in her sin. A moment of vacillation might have endangered her soul. As if conscious of this, the timid fearful female, of whom no other instance of particular firmness is recorded, rising to the full height of the critical emergency, determines with the solemnity of an oath, and the deeply seated emotions of unalterable affection, to follow God.

"Such is the way to heaven, when conflicting and difficult occasions arise. A half-hearted character will do nothing in religion, for God demands the whole

soul.

A Divine nature gives a heavenly bias. He that feels deeply the value of eternity, a sense of sin, a desire of pardon, the grace and glory of the Saviour, and the necessity of salvation, must be decided in trying

circumstances. To halt between two opinions,' is scarcely less dangerous than to choose the wrong one. A doubleminded man is unstable in all his ways.' He that would have the evidence of Ruth's piety must adopt her courageous determination." pp. 287-289.

For the encouragement of those who wish to be decided in religion, he observes:

"You cannot be under greater difficulties than Ruth was; you cannot have more seducing entreaties to withstand; you cannot have less distinct knowledge of religion to guide you. And yet Ruth, a Gentile, under an obscure economy, and at one of the most gloomy periods of that dispensation, affords you a bright pattern of success. You have advantages by far greater than she had. You have the full revelation of God's will; yon live in a Christian country; you are protected by the social usages and laws of a Protestant nation; you have ministers and friends to direct you; you have the Bible in your hand. You have the blaze of Divine glory in the revelation of Jesus Christ. You have been roused from time to time by the providence of God; you have felt the convictions of his Spirit. Neglect not then the opportunity for securing heaven. Are you weak, or vacillating, or timorous? Be encouraged. The grace of God will work in you to will and to do;' the truth and faithfulness of God will be your 'shield and exceeding great reward.' Consider, also, the happy consequences of being decidedly the people of God. The difficulty is in taking a determined step and breaking through the first hinderances to a devout life. Act then resolutely in the strength of Almighty grace. You will bless God all your future life for enabling you to do so." pp. 295, 296.

From these extracts a pretty correct judgment may be formed of the course pursued by Mr. Wilson on other occasions. He never loses sight of his great principle: he never forgets that the end of his labours is to save the souls of those that hear him. Hence whether the passage under discussion require him to be didactic or hortatory; whether he be enlarging upon eternal life as the gift of God in Christ Jesus, upon the grace of God in pardoning sin, upon prayer or the promises, upon the course of this world or the force of habit, upon those topics which lead directly to the contemplation of the Divine glory, or which belong to the ordinary avocations of common life; he invariably brings before us some great truth of the Gospel, and invites his hearers to a corre