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as a concio ad cleros. Indeed, we could not help fancying that its best and most remarkable passages had been the materiel of a few ordination-charges, and could easily imagine the effect produced on such occasions. In a graphic and highly characteristic sketch of the Antinomian and Hyper-Calvinistic classes, he has the following excellent and most pertinent observations.

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"These desperate adherents to something not easily fixed and definable in sentiment, but always accompanied with a spirit as well known and invariable in its operation, as any of the laws of nature; are, in spiritual things, what some discontented zealots are in political; and as the latter render the cause of rational liberty suspicious and despicable, so the former disserve and disgrace the cause of evangelical religion-They are gospel radicals. They are not always even moral they are never amiable. They neither pursue, nor think upon the things that are lovely and of good report. They set at nought all sacred relations, proprieties, and decencies; while many of them abandon family worship, and leave their children without any attempts to bring them into the way everlasting, not knowing but they may be some of those against whom God has sworn to have indignation for ever,' and not daring to go before Him, or to be profane enough to take the work out of His hands. Selfwilled are they; self-confident, presumptuous, censorious, condemnatory of all that are not initiated into their temper and exclusions. They are the blood-hounds of orthodoxy, and can scent unsoundness afar off, and never let go their prey. With regard to their ministers, they are not learners, but judges; and often make a man an offender for a word. In hearing, all is fastidiousness. Appetite has given place to lusting. They go to the house of God, not for wholesome food-they want something to elevate and intoxicate. The preacher is nothing, unless he can make them drink and forget their duty, and remember their danger no more. Their religion is entirely an impersonal thing, any further than as it consists in belief and delusion."—pp. v.--vii.

"Now we are willing to concede that all those from whom we occasionally hear complaints, do not go into these lengths; and we are persuaded that were these worthier individuals perfectly informed concerning the men we have very truly but inadequately sketched, they would exclaim, My soul, come not thou into their se

cret; and mine honour, to their 'system' be not thou united." Yet they sometimes and borrow their language, unconscious murmur, as if in sympathy with them; whose technicality it is; and are in danger that their good should be evil spoken of. To be strenuous for evangelical preaching is deratum iu too confined an import. They commendable; but they view the desithink it, if not improper, yet needless, for a minister to inculcate many things which he must feel to be binding upon him. teach people all this.'. The grace of God 'Oh !' say they, the grace of God will will incline, and enable us to do all this; but it is the Bible that teaches. This contains all our religious information; and we only want to be led into all truth. The sacred writers never left these things to be taught by the grace of God without instruction. They never intrusted them to inference. They particularised and enforced them. There is not one of Paul's Epistles, a large proportion of which might not have been spared as inpertinent, upon this plea; for as surely as the former parts lay the foundation doctrinally, the latter labour to build us up on our most holy faith. But these would restrain a public teacher from the extensiveness of the Gospel itself; and oblige him to hold forth Christianity only in the first rudiments, not in the advanced science. They would confine him to a kind of abstract inculcation of a small indeed, unspeakably important, yet lose class of principles; which principles are, much of their importance itself, by being unaccompanied with certain alliances, and developments, and applications. Yea, they would not willingly allow him to do more than constantly iterate from Sabbath to Sabbath, a few well-known and favoured sentiments, in a manner the most undeviating, and in phraseology the most hacknied. They prefer a scheme of divinity drawn up by some fallible fellow-creature, to the Scripture at large, which, like God's tematize; but in which, as in nature, we other works, no one can perfectly syshave, instead of mechanism, infinite freshness, and richness, and variety, and irregularity: that is, order beyond our reach. They are sure, if not to oppose, yet not to aid; if not to stigmatize, yet not to countenance and applaud any attempt, the preacher shall make to extend the views of ings; to lead them through the whole land his hearers; to improve their understandof Revelation in the length and breadth thereof in a word, to do any thing that would follow up the recommendation of the Apostle, Leaving therefore the principles of the doctrine of Christ, let us go on unto perfection." "—pp. viii. 10.

In a subsequent part of the preface, Mr, Jay vindicates those

preachers who, regardless of what some might term the dignity of the pulpit, have no anxiety about avoiding little faults in seeking to secure great impressions." It is unquestionably true, that a mind deeply impressed with the importance of divine truth, and the responsibility of the ministerial of fice, will not exhibit the character of finical nicety and fastidious delicacy; but, intent on great things, the preacher will seek to "deliver his soul" with all fidelity and simplicity. But this is compatible with a wish to avoid "little as well as great faults." If they are faults, whatever may be their character, they should be guarded against: and we are confident Mr. Jay would not desire that his authority should be employed to sanction any species of impropriety. All the commanding and effective qualities for which he pleads, may be secured without either "faults" or apologies for them. But we perfectly agree with him, when he asks, “What is every other commendation of a preacher, if he be useless, unimpressive, uninteresting?-what is it that nothing is complained of, if nothing is applauded? (we would say commended)-what is it that nothing offends, if nothing strikes? -what but a fault is the smoothness of address, that prevents every excitement that would rend by terror or melt by tenderness?" Mr. Jay then alludes to the contrast between the "French drama, that observes all the unities, and Shakespeare, who arrests, inspires, and enchants." We are not disposed to question the truth of this literary, or rather theatrical illustration; but we scruple not to

say,

with all deference to so accurate a judge of propriety and effect as Mr. Jay, that it is more than a 66 little fault," in such a connexion, and on such a subject, to introduce this allusion. It is not in good keeping with the

other parts of the argument: it places two classes of topics, and two sources of excitement, in that relation to each other, which degrades, on the one hand, the "real dignity" of the pulpit, by comparing the effect of its exhibitions with the impressions produced by the drama; and, on the other hand, tends to the indirect and virtual commendation of those “ arresting, inspiring, and enchanting" amusements, which needed no additional attraction, even from an incidental reference like this, unaccompanied, as it is, by any remark which might modify the impression it is calculated to produce. We are sure that Mr. Jay never for a moment designed to. lessen, in the slightest degree, the repugnance which every spiritual mind would desire to cherish and promote, in reference to dramatic entertainments.

Most admirable remarks on simplicity of style occur in another part of the preface, which we would willingly insert, had we not been already too long charmed by the attractions of the vestibule; though, before we leave it, we beg leave, with special earnestness, to recommend the following passage to our younger brethren in the ministry.

"In one of his charges, Archbishop Usher says to his clergy, How much learning and wisdom, my brethren, are necessary to make these things plain!" Could anything be more fine and judicious than this? Here is the proper direction and exertion of a minister's talents, whether natural or acquired. They are not to unfit him for any part of his office-which they may easily do, at the stimulation of vanity or pride; but to qualify and aid him the better to perform it. It is to be feared that some do not employ their abilities to make things plain-- if they do, we can but lament their deplorable want of success. But it would seem as if their aim was to daz

zle rather than enlighten; to surprise rather than inform; to raise admiration at their difficult composition, rather than with the Apostles to use great plainness of speech. Even their claim to originality often re

gards only the mode of representation. The ideas they wish to pass off as new,

when examined, are found only commonplace sentiments. The well is not really deep; but you cannot see to the bottom, because of their contrivance to make the water muddy, They are not really tall; and so they strain on tip toe. They have not a native beauty that always appears to most advantage without finery; and so they would make up the deficiency by excess, and complexity, and cumbersomeness of ornament. He who cannot rise in the simple grandeur of a morning sun, can excite notice by the gaudy brilliancy of manufactured fireworks; and flame and sparkle down, as well as up. To notice in some respects a style that has been constructed (for it could hardly have been involuntary) so inverted, involved, obscure, difficult, half blank verse; might seem to be going out of the author's province. He leaves, therefore, others to remark, that this style, though it may be extolled by the lower orders of professional men; and half-educated artizans; and exciteable youth, with a smattering of science and a bad taste; it will never obtain the approbation of the really judicious and discerning. He leaves others to remark, that it is disdained by scholars, and at war with classical purity. Lord Kaimes tells us, that in every language clearness of expression and simplicity of thought are the first marks of elegance. Milton observes, that nothing accords with true genius but what appears easy and natural when once it is produced. Agreeably to which, Addison says, that the secret of fine writing is for the sentiments to be natural without being obvious; and contends that what produces surprise without being simple will never yield lasting pleasure to the mind. Hume, in his essay on refinement and simplicity in style, comes soon to this conclusion: that it is better to err in the excess of simplicity, than in the excess of refinement; the former extreme being more beautiful and less dangerous than the latter. He observes, that the works read again and again with so much pleasure, all lean more to the one side than to the other-that it is increasingly needful to be guarded against the extreme of refinement when learning has made much progress, and good writers appear in every species of composition: as men will then be the more tempted to endea

vour to please by strangeness and novelty, and so fill their writings with affectation and conceits-and that simplicity may be lost, not only in subtlety, but in effort and straining; and nature and ease be buried under an artificial load of labo-. rious diffusion.”—pp. xvi.—xviii.

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in Christ, 2 Cor. xiv. 2.-II. In the Closet, Matt. iv. 6.-III. In the Family, 2 Sam. vi. 20.—IV. In the Church, 2 Tim. iii, 15.-V. In the World, John xvii. 11.-VI. In Prosperity, Jer. xxii. 21.-VII. In Adversity, Eccles. vii. 14.-VIII. In his Spiritual Sorrows, Psalm cxxxvii. 8.-IX. In his Spiritual Joys, Neh. viii. 10.-X. In Death, Psalm xxxvii. 37.-XI. In the Grave, Job xvii. 13.-XII. In Heaven, 2 Tim.-ì. 10.

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From each of these instructive discourses we could, with pleasure to ourselves, and profit to readers, make copious selections. The methodical arrangements are so natural, and yet so logical; the descriptions of character, and the inculcations of duty are so faithful and impressive; and the great peculiarities of evangelical religion, in all their interesting combinations and practical uses, are so prominently and scripturally exhibited, that we can honestly commend the volume as a rich addition to a Christian's library, and as admirably adapted to promote the great interests of " pure and undefiled religion."

From the second lecture we insert the following passage:

"The Jews had their Proseuchæ, oratories, or praying-houses, in secluded situations, by streams of water, and in woods, and on the sides of mountains. The Scripture more than once refers to such places. In one of these it is probable our Saviour passed the night he spent in devotion; and in one of these in the vicinage of Philippi. They were a Paul seems to have addressed his hearers pleasing and a wise provision; as persons could here indulge themselves in private devotion whenever they were prompted by disposition, and opportunity; and especially those who had scarcely any other sacred retreat. We have not such accommodations; but nature itself, during a large portion of the year, affords us advantages; and it is wonderful that perthese interesting spots of retirement. sons do not oftener avail themselves of have known some who, whenever the season and the weather allowed, retired thus, to perform their morning and evening devotions. Instead of their minds being diverted, and their thoughts dissipated, by

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the scenery, the works of God refreshed and impressed them, and furnished them

with excitements and assistance. And there are those, now living, who, if ever they feel devout, feel it in a garden, or a field, or a meadow. The bubbling spring; the apple tree, among the trees of the wood; the rose of Sharon; the lily of the valley; the purple rising, and the golden setting of the sun; aid their communion with Him who is all in all. The sowing of the grain; the blade; the ear; the full corn in the ear; the mower filling his hand, and the binder of sheaves his bosom; the husbandman and the gleaner-all these teach them to think and feel devoutly. They love the creatures of their God, and feel them their friends; and while the herd grazes at their feet, and the sheep repose at their side, and the lambs sport in sight, a voice seems to say, Thou shalt be in league with the stones of the field; and the beasts of the field shall be at peace with thee.' They hear God in the breeze; they sing his praise in the note of the bird; they make every scene a book; every object a preacher; every place a temple."

―pp. 34, 35.

Adverting to the freedom that may be enjoyed in the exercise of private devotion, he has the following characteristic and striking remarks.

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"Here we come even to his seat: we reach the secret place of the Most High. Here we are free from the restraints we feel in public. Here we are not condemned as deceivers, or ridiculed as enthusiasts, if we prostrate ourselves before God, or pray. like our Saviour with strong cryings and tears.' I know not why we should be ashamed to be seen weeping, yet so it frequently is—but here the eye can pour out tears unto God. Here we may sigh, and pause, and kneel a third time, saying the same words.' Here the mind is affected with those minute but touching recollections and peculiarities which cannot be admitted into public worship. Here we may pray for others, in a way we could not do before them, without offence. Would they abide to hear us beseech God to deliver-one of them from the love of money? ther, from a fondness for extravagance ? A third, from a hateful and odious temper? Here you can lay open, with proper self-abasement, the secret workings of your own pride, or envy, or carnality. Here you may pour into the bosom of God things which you could not divulge to your dearest friend or relation.". pp. 49, 50.

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The abberrations and changes exhibited in the recent history of

some who seceded from the national church, and after performing numerous strange gyrations, have revolved back again to a state of secularity and indifference, in that communion which they had for a while abandoned, must often have presented a subject for painful reflection to a thoughtful mind. It is also worthy of remark, how nearly some of those characters approximated, in principle at least, to the sentiments of a certain class of religious empirics, who, in all other respects, as to education, manner, and habits, might be supposed to be antipodes to such as had been brought up at our Universities, and nursed in the lap of luxurious refinement. It has often occurred to us, that in reference to both these classes, meeting, as they did, in extremis terminis, similar causes and circumstances might be assigned, in order to account, in some measure, for their extravagances. Of both it may be affirmed, that they commenced their public course as instructors without any correct religious education at home, or any subjection to a process of theological study, preparatory to their official engagements. A passage in Mr. Jay's sermon on the Christian in the Family, appears to us to present a very satisfactory account of some of the phenomena that at times attract the notice of the religious world.

Adverting to former times, when family religion was more attended to than in our own days, he says,

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"Families were then the nurseries of the churches; and those who were early planted in the house of the Lord flourished in the courts of our God, and still brought forth fruit in old age.' Even the ministers of the sanctuary were commonly derived from hence; and these domestic seminaries prepared them to enter the more public institutions. And what well-defined and consistent characters did. they display. And what just notions did they entertain of divine truth. And how superior were they to those teachers who,

brought up in ignorance, and after a profligate course, are suddenly converted; who, impressed before they are informed, are always in danger of extremes or eccentricities; who hold no doctrine in its just bearings, but are carried away disproportionably by some one truth, which first caught their attention; and who often continue crude and incoherent in their notions, and illiberal and condemnatory in their sentiments, through life. They were not always making discoveries, but 'continued in the things which they had learned, and been assured of, knowing of whom they had learned them.' They were enlightened, but not dazzled. They were refreshed with divine truth, but not in. toxicated. They staggered not, but kept on steady in their course, neither turning to the right hand nor to the left. They were not Antinomians; they were not Legalists. None could honour the grace of God more; but they never abused it.

"Not only, therefore, would the Churches of Christ be more filled, but better filled and though our eye is not evil, because God is good, and so far from wishing to limit the Holy One of Israel, we rejoice in the conversion of any; we reckon, and not without much observation, that the best members and the best ministers of our churches-they who, in their conduct and in their preaching, most adorn the doctrine of God our Saviour in all things, are those who are brought from pious families."-pp. 77-79.

The fourth sermon in the series is entitled "the Christian in the Church." As far as the general principles and practical advices of this discourse are concerned, they.. are, like the other parts of the volume, marked by the various excellencies which distinguish the whole. But there is one passage which appears to us to demand a particular notice; and at the risk of being deemed sectarian, though persuaded that we deserve not the appellation; or of being classed, even by Mr. Jay, amongst the bigots," though we shall not retort the charge of latitudinarianism, we shall, with all frankness, state our impressions and convictions.

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It is just to the esteemed author to insert the entire passage, that Mr. Jay's sentiments may not be in any measure misrepresented.

"I am aware of what I shall incur from

certain quarters; but I shall deliver myself with the firmness of conviction. It is not necessary that we should approve of every opinion or usage among those with whom we connect ourselves. It is far better in lesser matters, if we have faith, to have it to ourselves before God; and to exercise forbearance and self-denial, rather than for the sake of some trifling difference, to endeavour to originate a new party, or remain destitute of the benefits, and violating the obligations of social Christianity. We should guard against an undue attachment to any particular scheme of church policy, when, though the abettors profess to be governed by the Scripture only, and consider every iota of their system as perfectly clear and binding ; others, more numerous than themselves, and equally wise and good, and entitled to the leading of the Spirit of Truth, draw a very different conclusion from the same premises. Mr. Newton, speaking of the several systems under which, as so many banners, the different denominations of Christians are ranged, observes, That there is usually something left out, which ought to have been taken in, and something admitted of supposed advantage, unauthorised by the Scripture standard. A Bible-Christian, therefore, will see much to approve in a variety of forms and parties: the providence of God may lead and fix him in a more immediate connexion with some one of them; but his spirit and affection will not be confined within these narrow enclosures. He in

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sensibly borrows and unites that which is excellent in each, perhaps without knowing how far he agrees with them, because he finds all in the written word.' With ference, and attach comparative importance regard to myself, though I have a preto things wherein pious men differ, yet there is no body of Christians, holding the Head, with whom I could not hold communion; and to whom I would not join myself, if circumstances withheld me from my own denomination, rather than remain a religious solitaire.

"It will be, I presume, committing an unpardonable sin with bigots, when I express my persuasion, after all I have read of the claims, whether Episcopalian, or Presbyterian, or Independent, to the only scriptural standard, that there is no very definite plan of church government laid down in the New Testament; so that while one mode is canonized, every other is absolutely wrong. Deviation from prescribed orders is sinful; but where there oft,' says the Apostle, as ye eat this is no law, there is no transgression. 'As bread, and drink this cup, ye do shew the Lord's death till he come.' Now, had he told us how often we are to do this, we must observe such times only, or oppose the will of God. Is it so now the thing

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