God, neither indeed can be."-Pp. 137,

138.

And shall the believer in Jesus Christ, thus highly privileged, be left in this perplexing world without a guide to direct his steps? Shall the Christian pilgrim, thus richly supplied and clothed for his heaven-ward journey, be left in doubt as to the way in which he should walk? Surely not. This would be to deprive him of one of his highest joys, to rob him of that great reward which it is his happiness to experience in keeping the commandments of his God. No, he is not thus forsaken; no, he is not so left, as a wanderer in a strange country, and among crossing roads, ignorant at every turning which is his way towards home, inquiring from fellowtravellers as ignorant as himself, and exposed with them to the delusions of a wily and powerful adversary. The law is his guide: the precepts of the law are his companions, and his unfeigned delight. This is another lawful use of the law, and we are using it lawfully (because scripturally) when we apply it in all its strictness as the rule and standard of the believer's life.

If any man dispute this, and deny any such application of the law to the Christian, because that Christ hath fulfilled the law for him, and he is completely delivered from the law; let such a man remember, that Christ in his life hath set us an example, that we should follow his steps; and let him ask himself, whither do the steps of Christ lead but among the precepts of the law? What was the life of Christ but one undeviating conformity to the whole law? If then the example of Christ be the rule of a Christian's life, so must the moral law be also; for we challenge any man to point out the smallest discrepancy between the life of Christ and the law of God. "In Flim was no sin," but sin is the transgression of the law, therefore he never transgressed the law; and they who would follow his steps must be guided by the precepts of the law. These precepts the apostles press upon their converts: they wear indeed a more attractive dress in the apostolical epistles, than in the books of Moses; under the genial influence of the gospel sun they bloom as the fruits of the spirit, but in substance they are still the precepts of the law. Let the mind therefore, and manners, and conversation be in you my beloved brethren, which were also in Christ Jesus: and if any man among you object to this application of the law

to the believer's life, only let that man be diligent and successful in cultivating the fruits of the spirit as enumerated in the gospel, and we shall presently find him obeying without intending it, the holy precepts of the moral law.-Pp. 142,

143.

The following brief observations from the Sermon on the Lord's Supper, deserve notice.

Here we have plain and decisive scriptural ground to stand on. The direct and pointed and repeated command of Jesus Christ himself. If it be our duty to love one another because he commanded it, or to search the scriptures, or to pray, or to forgive them that trespass against us, or to avoid anger or blasphemy or impurity, because he has commanded us: then it is equally, and as obviously our duty, to eat of that bread, and drink of that cup, because he has commanded us.- -P. 345.

Mr. Hodson's volume is of a very different class, and intended for a specific purpose, which it is well calculated to answer, namely, that of a memorial to his former congregation of his public ministry among them. It contains Twelve Sermons; the subjects of which are well chosen, clearly and accurately stated, ably supported by very appropriate quotations, and forcibly applied. Some may, perhaps, desire more learned, original, striking, or pointed discourses; but, considering the characters and attainments of a great majority of every congregation, we are not aware of any sermons which we can more cordially or entirely recommend. They are especially calculated for family reading, being plain, intelligible, and impressive. We trust they will, in this respect also, prove extensively useful, and meet with such success as may induce the author to supply some additional volumes.

The following is an extract from the sixth sermon, on Conformity to the World.

Let us, once more, listen to the beloved disciple St. John. "Love not the world," saith he, "neither the things that are in the world." How peremptory, how unequivocal, how uncompromising this prohibition! And how

solemn the declaration by which it is supported! "If any man love the world, the love of the Father is not in him!" But still the question recurs, 'what is meant by the world and the things of the world? Surely the apostle intended only to forbid the riotings, and impurities, and other vicious excesses of the idolatrous Heathen.' Let us not imagine any such thing. He immediately subjoins his own explanation. "For all that is in the world, the lust of the flesh, and the lust of the eye, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever." In this passage there are two things carefully to be observed-first, that the love of the world, which is so frequently forbidden in Scripture, is such an attachment to the things of it, as hinders men from supremely loving God, and obediently doing the will of God; secondly, that the things which produce this effect are, not only the lust of the flesh, commonly so called that is, sensuality, uncleanness, drunkenness, gluttony, and such like-but the lust of the eye also; that is, the fondness for such things as dazzle the eye and captivate the heart of the beholder-treasures of gold and silver, precious stones, jewels, magnificent houses, splendid equipages, expensive furnitures, costly dresses, and all that external shew and decoration which attract the notice and admiration of those who see them, and feed vanity and an ostentatious love of display in those who possess them. The pride of life, also, is as much included in the things of the world, the love of which is utterly incompatible with the love of God, as either of the former: that is, the eager desire, and vain-glorious estimątion of titles and dignities, honour and authority, celebrity and renown, and of those other distinctions which raise men above the ordinary level of society, which form the summit of earthly greatness, and to which the pride and ambition of the unrenewed heart of man unceasingly and restlessly aspire.

Say, my brethren, if these are not the things which, under one form or another, engross the attention of the great bulk of mankind, even in Christian countries? Say, whether even among ourselves these be not the objects in the pursuit or enjoyment of which by far the greater part are occupied; so occupied, that they have little or no leisure, and less inclination, left for the service

of God, and the supremely important concerns of the eternal world?What is it which young persons, of both sexes, are in general taught to consider as the great business of life? To grow rich, to prosper in the world, to add house to house, and field to field.-What are the objects in which they learn, from their very childhood, to take most delight? Dress, gaiety, public amusements, fashionable frivolities.-And as they advance in life, what is the thing on which their hearts are most set, and which occupies their time and attention almost to the exclusion of every other? Is it not the world, in one shape or other, according as their various inclinations or circumstances in life may lead themworldly possessions, or worldly honour, or worldly amusements? And are not God, and the soul, and death, and judgment, and eternity, left almost, if not altogether, out of view, in the busy, feverish, impatient pursuit of one or other of these objects?

Let me not be misunderstood. It is not diligence in men's lawful callings, it is not activity in business, whether public or private, it is not the persevering endeavour to better our circumstances and provide for our families; nor is it the sober and moderate enjoyment of the recreations which a bountiful God has furnished to his creatures-it is not any, nor all, of these which the word of God forbids as inconsistent with the character, and incompatible with the happiness, of the real Christian. Many real Christians there both have been and are, diligent, active, enterprising men of taste, science, literature-and having as much real enjoyment of life as others, yea, much more real, because purer and more simple, enjoyment of it. But the true Christian will not suffer either the business or the recreations of life to have the first place in his heart. He will not, for the sake of them, neglect secret prayer, and the diligent, daily study of the Scriptures. He will not, for the sake of them, trench upon the privileged hours and sacred duties of the Sabbath. He will not, for the sake of growing rich, have recourse to fraud, or deceit, or equivocation, or double-dealing, or under-hand transactions of any kind. The approbation of an all-seeing God, and a good conscience, will be dearer to him than any worldly advantage; he will prefer moderate gains, obtained by a scrupulous adherence to truth, sincerity, and the whole will of God, before a rapid accumulation of wealth acquired

by any sacrifice or compromise of religious principle. And, in his choice of amusements, he will be regulated, both as to the quality and degree of them, by an unbending regard to Scriptural rules, and to those broad, fundamental principles which form the basis of the Christian character.

In fact, this constitutes the grand and essential difference between the true Christian and the nominal professor of Christianity. The one takes the Bible as his standard of judgment and conduct; the other takes the maxims and fashions of the age in which he lives. The one fears nothing so much as being unscriptural; the other dreads nothing so much as being unfashionable. The one, rather than be singular, will do even what in his conscience he doubts or disapproves; the other-though he affects not needless singularity, though he shuns it in matters indifferent or unimportant-dares to be singular where the Bible and his conscience tell him he ought to be so; and will not by any consideration be induced to comply with common usages, where such usages are contrary to the commands of God, the spirit of the Gospel, the welfare of his own soul, and the good of others.

Deism Refuted, or plain Reasons for being a Christian. By Thomas Hartwell Horne, M. A. Cadell, Pp. viii. 245. Seventh edit. Infidel Credulity, and Christian Indecision Reproved, being the Substance of Two Sermons. By the Rev. William Alleyn Evanson, M. A. Seeley, Pp. 44. WE certainly owe an apology to Mr. Horne for neglecting to notice this valuable little work at an earlier period. The seventh edition has now appeared, and this circumstance renders our opinion of comparatively small importance. We are, however, happy to bear a most decided testimony to its intrinsic value, as containing a very clear, concise, and able summary of the arguments in favour of Divine Revelation, and of the Genuineness, Authenticity, and Inspiration of the Old and New Testaments. We rather object to the title Deism Refuted," as suggesting the idea of a controversial work, which is not

a just view of the case. The objections both of ancient and modern infidels are, indeed, noticed, and briefly, but conclusively, refuted. They are, however, very properly placed in the back ground, and not brought prominently forward. We recommend the work as an excellent manual for youth, and as a very suitable present to persons who may, under any circumstances, be placed in contact with the opposers of revealed religion. It is especially deserving of notice, as refuting the very latest objections which have been devised. We understand that the author and the publishers made very considerable sacrifices, in the first instance, by publishing a large edition at less than cost price, in order to counteract the malignant attempts of modern infidels; and we trust the intrinsic merit of the work will eventually secure an abundant recompence of their pious and liberal exertions.

Mr. Evanson's Sermons contain a very able and eloquent, though of course brief refutation of Infidelity, and a concise Summary of the Evidences of Christianity; together with a powerful appeal to the hearts and consciences of his hearers not to rest in mere general acquiescence in the truth of the gospel, but to engage decidedly on the Lord's side, and to seek earnestly for that faith which overcometh the world. The first few pages may appear somewhat too florid and declamatory, but the remainder is solid, judicious, eloquent, and well deserving of a serious and attentive perusal.

An Answer to certain calumnies in the late Governor Macquarie's Pamphlet. By the Rev. Samuel Marsden, New South Wales. SOME few of our readers are probably aware that the character and conduct of the Rev. Mr. Marsden, has been represented in various quarters in a very unfavourable light, and that a considerable de

gree of industry has been employed in pointing him out as a low, trafficking, secularized clergyman. Those who know how often the most exalted characters have had reason to complain They laid to my charge things which I knew not' will neither be surprised that Mr. M. has thus been assailed, nor disposed to lend any very ready ear to the accusations. But if any of our readers have for a moment conceived there is any foundation for such grave charges, we earnestly intreat them carefully to peruse the the very able vindication which Mr. M. has published; and we think they will at once be convinced that in a very difficult situation, and under very trying circumstances, Mr. M. has ever maintained, not merely an upright and honorable character, but what is of still greater value, a Christian and holy conduct and conversation.

The religious world, and especially the friends of missions are under deep obligations to Mr. Marsden. He has been for nearly thirty years the confidential agent both of the London and the Church Missionary Societies, and has manifested in very numerous instances, the utmost soundness of judgment, patience of temper, enlargement of views, and enlightened and holy zeal. But for his advice and exertions, the mission to Otaheite, which is now producing such abundant fruit, would most probably have been many years since abandoned. By his suggestion the mission to New Zealand was undertaken, and every reader of the Church Missionary Reports &c. is

Our readers will rejoice to hear that the New Zealand Mission is in a prosperous state. Rangoo, a chief, who had been baptized by the name of Christian, has recently died in the faith and fear of God; and appearances at present encourage very sanguine expectations. The Missionaries have recently adopted some regulations which appear calculated for usefulness, and which we shall be happy to notice more at length on the first opportunity.

are fully persuaded that the more closely his conduct is investigated, the more evidently will it appear that he deserves the grateful acknowledgments of all who feel the importance, and experience the power of true religion.

The pamphlet before us gives a most melancholy view of the moral state of Paramatta, &c. though we rejoice to find that Government have adopted measures for the correction of existing evils, and have placed this colony on a footing which will most probably hereafter preclude the recurrence of that oppressive and disgraceful conduct to which Mr. M. has been subjected.

Two Sermons preached at Guildford,

at the Spring and Autumn Visitations. By Charles Jerram, M.A. Vicar of Chobham, with an Appendix on the subject of Baptismal Regeneration.

A Sermon preached in the Parish Church of Abergavenny, at the Visitation of the Right Reverend the Lord Bishop of Llandaff. By the Rev. C. N. Michell, M. A. Vicar of Llangattock-vibon-aval. THE latter of these publications was forwarded to us some time since, by a respectable correspondent, with an intimation that it had been highly commended, and produced a very considerable impression through an extensive distret. We have however seldom met with a more meagre and barren production. It barely occupies fourteen loosely printed pages, and must long ere this have been entirely forgotten, had it not been for an attack

on

some within the pale of the Church, who " assume a high tone, and arrogate to themselves the title of Evangelical Preachers." The doctrines of these persons are then, according to established precedent, grossly misrepresented, and a con

66

trast attempted to be drawn between them and the Saviour; who, we are told, affected no rigid or hypocritical exterior, but countenanced by his presence the innocent engagements of life." The insinuations contained in such statements are sufficiently obvious, and will be deemed unworthy either of notice or refutation by all who have carefully studied and sincerely approve the Eleventh Article of our Church, and the Homily on Justification or Salvation.

Mr. Jerram's Sermons are of a very different class. They contain no attack on any body of men, but a clear and impressive statement of scriptural truth;-every way calculated to enlighten the understanding, impress the heart, and draw off the attention of his hearers, from subjects of doubtful disputation, to the grand and essential doc.. trines and precepts of the gospel of Christ.

The first discourse is on Jude 3; from which Mr. J. considers the faith and the proper mode of supporting it. In treating of the faith, Mr. J. describes its paramount importance, the articles of which it is composed, and the distinctive feature which the very name points out. This latter subdivision scarcely arises naturally from the subject; and the sentiments it conveys might perhaps have been more effectually enforced by a short digression, discriminating between the object of faith, that is, the Holy Scriptures, and the principle of faith, by which we credit their declarations.

mode

In pointing out the proper of supporting the faith, Mr. J. observes, That the Apostle's advice (exhortation) is somewhat at variance with modern candour-and obviously requires us to insist upon the necessary connexion of the articles of faith with the common salvation-the duty of stating them with the greatest plainness and perspicuity to our respective congregations and the adoption of the greatest affection and earnestness

in our manner. Some forcible remarks on the blessed effects of thus contending for the faith close this discourse; which we cordially recommend to all our readers, and especially to the Vicar of Llangattock-vibon-aval.

The second Sermon is on Acts xx. 20, 21. In illustrating the doctrines of Repentance and Faith, as taught by the Apostle, and inculcated in the formularies of our Church, Mr. J. is naturally led to the subject of Spiritual Regeneration. His views on this latter topic differ from those which many entertain, and we therefore deem it important to insert the whole passage; at the same time directing those who desire fuller information to the Appendix which Mr. J. has added to these Sermons, and which describes the train of reasoning by which he was led to adopt his present views, with various arguments by which these views are supported.

I cannot dismiss this subject without noticing the aspect it has on the controverted question of Spiritual Regeneration. From what has been advanced, I think two or three things are very clear. The first is that Repentance and Faith are perfectly distinct from all that takes place in baptism, and form no part of what is there transacted or conferred. They are required, in adults, as qualifications for baptism; and are stipulated performed, when they arrive at a suitfor infants, as duties to be hereafter able age. Hence that change of mind, that renewal of soul, which are implied in Repentance and Faith, are evidently no part of baptismal regeneration; they are distinct in themselves, and take place at different times. It is obvious then, that whatever be the nature of baptismal regeneration, it ought never to be confounded with that change of heart which Repentance and Faith suppose and imply. Admiting that all infants are partakers of the former, still not one of them can be exempted from the necessity of the latter, when they become practicable; and so long as an individual in our flock continues in impenitence and unbelief, it is our duty to insist upon the necessity of "Repentance toward God, and Faith toward our Lord Jesus Christ." By whatever name we may designate this change of heart,