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dix, containing notes on various important subjects; of which the following deserves the most extensive circulation.

If the members of our Christian legislature were more strongly influenced by the principles of Christianity, and lived under a more solemn and realizing impression of their high responsibility, they could not, I think, tolerate those gross violations of the Sabbath which disgrace this metropolis. Whilst I am fully disposed to make allowances on account of the magnitude of the dangers and difficulties which they have had to encounter, and highly appreciate their meritorious and successful exertions in defence of the country, I cannot but deeply lament, that so many publie coaches should be allowed to run upon this sacred day, sacrilegiously perverting it to purposes of pleasure or of profit, disturbing the general

habits and morals of the nation, as well as usurping upon that rest which was appointed not only for the relief and edification of man, but for the refreshment of

the dumb creation.

How injurious also to the interests of religion and morality are the Sunday newspapers!-not merely as tending to secularize the mind upon this day of public worship, but as often contaminating it by their political profligacy, by their gross and libellous abuse of characters,-even of the chief magistrate of the kingdom.

What sources of idleness and vice, involving families in distress, and leading to a consequent augmentation of the poorrates, are our numberless public-houses!

What extensive mischief issues from the gaming-houses in this city! We have witnessed the frightful enormities to which they lead, producing a desperation of spirit,

a spirit of gloomy suspicion, hatred, and revenge among professed friends and associates. We have read of murders consequent upon robberies, and with a view to concealment; we have heard of urgent distress, impelling to acts of violence; and the phrenzy of democracy infuriating the mind, and organizing assassinations. But in some recent instances among us, murder itself has been calmly contemplated, and deliberately perpetrated. The victims of the sanguinary purposes of low and unprincipled gamblers have been marked out as sheep for the slaughter, and prospective arrangements were made for the commission of crimes which appal and terrify the mind, and of which we cannot think without the deepest humiliation. What, indeed, is man when left to himself! He is at enmity with God,—and the great enemy of man. What an argument is this, upon the ground of self-love and preservation, for ministerial instruction, for a religious

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education, for the exertions of magisterial authority, and a vigilant police! Without the latter, the former cannot produce its due influence the seeds of virtue will be liable to be choked by noxious weeds,for "where iniquity abounds, the love of many will wax cold!"

What a heavy responsibility attaches to the executive government if it does not suppress, as far as possible, these public enormities! If it allows timidity, a sordid and narrow policy, or any sinister motives, to interfere with their paramount obligations to uphold and promote the best interests of the country!—There is a moral grandeur of character in nations as well as individuals; there is the greatness of goodness, a sublime and reverential fear of God, which fears nothing, but what displeases Him. This holy intrepidity is imperiously demanded in our legislators and magistrates. They should act as God's ministers, faithfully fulfilling his will, from whom they derive their authority, not for the purpose of aggrandizing themselves, but of advancing the welfare of the nation. I am fully sensible, however, that the prevalence of some crimes is owing, not so much to the want of vigilance and exertion in those who are invested with official authority, as to a studied and artful evasion of the laws,--to a serpentine subtlety in wickedness, which sets public justice at defiance. Pp. 347-350.

The last of these notes comments on the proceedings of the Home Missionary Society, and charges them practically with neglecting really destitute places, and intruding into the parishes of exemplary and respectable ministers. A charge which the conductors of that institution will do well gravely

to consider.

The second work at the head of this article is the production of the Rev. Mr.Davy, whose Cottage Sermons have already met with an extensive circulation, and is written in the same plain, unassuming, pious manner which distinguishes this gentleman's former productions.— After a suitable introduction, it points out the meaning of edification-its effects-progress-means

evidences, &c. In the course of the inquiry Mr. D. points out many enormous and dangerous ideas, which are, alas! too common upon this important subject, and which, we fear, seriously affect the com

fort and endanger the safety of We many professing Christians. hesitate not, therefore, strongly to recommend this work to our readers, and hope it will meet with an extensive circulation. It is especially valuable to put into the hands of young Christians, who are very apt to be drawn aside by the devices of the great enemy of souls.

The following extracts may convey a fair idea of the nature of this production:

If a man lay a good foundation, with the full intention and firm resolution of building upon it, if his heart be in the work, and if he really wishes to complete his design, he daily proceeds with the work, he daily makes progress towards the completion of the building, till the whole edifice be at last finished, and ready for his use and his enjoyment. Thus the soul, that truly and indeed does build on Christ, the true foundation, that loves it, and trusts its all upon it, is made willing and desirous to proceed with the work; no labour deters the true believer in Jesus from his "work of faith;" no pains are considered too great for the full accomplishment of his holy purpose; no sacrifice of worldly comfort or temporal gain is considered as sufficient to alarm or indispose him, for the daily and unwearied prosecution of his design, to build for God and glory. "He first sat down and counted the cost.". He "knows whom he hath believed, and is persuaded," that the God whom he loves, and the Saviour whom he trusts and obeys, will also, with the desire to build, give him power to finish, and never leave incomplete the works of his own hands. He daily and progressively, by the helping hand of his God, raises up the true spiritual building. We observe in it daily progress and improvement. We see gradual elevation, strength, and beauty. More and more the blessed work proceeds, as the soul "edifies itself in love." The more the soul is truly edified, the more firmly it is "built up on Christ," and the nearer it reaches heaven. The higher the edifice is raised, the more heavenly-minded and spiritual the soul becomes. It breathes a purer air, and is in its conversation and enjoyments" from heaven heavenly." The higher the elevation of the building, the more regular and uniform it will appear, and its strength and beauty will increase together. The more the soul is truly edified, the more regular and uniform will be its obedience to the precepts of the Gospel of Christ, and the more fruitful will it grow in all those holy duties and good works, which God hath before DEC. 1825.

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ordained, that we should walk in them." If any one hear or receive "the truth as it is in Jesus" unto edification, his holy "profiting will appear unto all men." If the root of divine truth be planted in our hearts by the Spirit of Christ, the sacred seed will surely rise towards its native

clime, shoot forth towards heaven, and bear fruit to the glory of God. If the true foundation-stone be laid by divine grace in our hearts, clear and visible evidences of the great and gracious work will soon appear. The blessed and divine work of grace within, will soon be manifest by clear and undoubted proofs of genuine edification and holy building without also. If the good work of grace be begun "in the inner man," it will soon be evidenced in the whole conduct of the outer man too. A blessed change in the life will soon declare to all men, who has wrought the change in the heart. If the soul receive "godly edifying," it will be proved by the whole conduct. As well might we attempt or expect to prevent the current from flowing towards the ocean, or to stop the winds in their course, as to prevent the man, who is truly edified, from living a "godly life," and from showing to the whole world the real pleasure and profit which he has received, under the means of grace, by a humble walk before God, and by a holy conversation before men. Pp. 20-22.

The following, on the Means of Edification, is all we can at present insert.

My brethren, if we would build for glory, let us be careful to build by the rules of the word of God. Let us daily examine our work, whether it proceeds according to the will of God. Let us daily compare our hearts and lives with the pure precepts of the Gospel of Christ, that we may not vainly flatter ourselves that we are right and safe, whilst we are totally wrong and in danger. Let us live by the rules of the Bible, walk according to the Scriptures, and work as God has commanded us, that we may not be disappointed at last and for ever. If the Bible be our guide to God, to love and to obey him in Christ Jesus, the God of the Bible will be, by his Spirit, our guide unto glory. But,

The soul of a believer in the Son of God, not only needs rules by which he may build safely on the true foundation, but also stands in daily need of help from the Holy Spirit of God, to work with success and safety. This help is obtained by the soul from God by humble and believing prayer. The Christian that sincerely desires to receive Edification, is a man of "all prayer.' ." He only lives with comfort in the spirit of prayer, in the practice of the duty of prayer, and in the enjoyment 3 s

of the high privilege of prayer. He knows the value and the blessing of the throne of grace," by his daily experience of the consolation and the benefit of prayer. It is his delight to draw near unto God in secret, and to hold communion with his God in humble prayer. He knows all the gracious promises made to believing prayer; and he goes "in the Spirit" of prayer, in faith and lively gratitude to his God and Saviour, for the fulfilment of the promised blessing. "He that prays well will also work well, and do every duty in a right spirit and in a right manBy prayer the believer receives power to love and to serve God, to conquer sin, to resist all temptation, to withstand all the allurements of a deceitful

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world, and to gain the victory over all the enemies of his salvation. By prayer he receives grace to edify and to adorn the Gospel, to glorify his Redeemer, and to "make his calling and election sure." By the grace of prayer he obtains from God power to rest all his hopes of glory on the true foundation, and to build upon it the house of sincere obedience and holiness in heart and life. The truly edified soul is ever exercised in all the holy acts of devotion and worship, and finds its sweetest pleasures in holding converse with God in humble prayer. By this powerful and mighty engine the believer in Christ raises the building towards heaven, and makes daily progress in the work of God. "Our sufficiency to build is wholly of God;" the want of acting constantly on the knowledge of this great truth, is the true cause of many failures. We must "set God always before us," as alone able and willing to help us, if we would truly edify and build for the glory of that God, who can only be pleased with the work of his own hands, or with what is done by his people at his command, by his rules, and by his own most gracious help. Pp. 102-104.

The third publication at the head of this article has lain much longer unnoticed upon our table than either we intended or its intrinsic merits deserved. The evil which it combats is one which is so deeply implanted in our fallen hearts, that the faithful minister and the true believer will often feel it necessary to be again and again reminded both of its existence and of its remedy; and we have seldom, if ever, seen the subject at once more concisely and ably handled than in the anonymous and unassuming pamphlet before us.

There have been some who have

weakly denied the existence of Antinomianism; and others who have ventured to pronounce St.Paul an Antinomian, and glory in being in this respect his followers; and melancholy is it to state, that such consummate ignorance and folly have been found amongst the ministers of religion; nay, among some who, if they had understood what they were talking about, would have been the first and most zealous in condemning the evil. So dangerous is it for men to make use of terms which they do not clearly comprehend, or to suppose that the ability of pouring forth a popular harangue is all able minister of Jesus Christ. that is necessary to constitute the

Should these pages fall into the hands of any who have heard or entertained such ideas, and should they be disposed to pay any regard to our recommendation-a point which we by no means expect, for persons of this description are usually too wise to learn-we would earnestly entreat them to lay out eighteen-pence in the purchase of this pamphlet, and carefully to peruse the whole from the beginning to the end. It is, every part of it, deserving of serious attention, by all who desire to know the nature-the marks--the effects and consequences, of this pernicious system; by all who are themselves desirous of preaching Christ Jesus, and him crucified, or of edifying under that Gospel which is preached to them.

Amidst so much that is excellent, we are at a loss what extracts to select for our readers, especially as our limits compel us to draw this article to a close.

One source of humility in true believers, is to be found in those exercises of selfexamination, in which they are often engaged, not merely to satisfy themselves that they are in a state of grace, and there let the matter rest; but rather to ascertain how far their habitual temper and conduct correspond with the characters they sustain, as "the light of the world,' and "the salt of the earth;" for such they are designated by our Lord. See

Matt. 13-16. "In what respect (the real Christian will often inquire) do I answer to these characters ? and wherein have I contributed to extend the knowledge of Divine truth, and to diffuse the savour of vital godliness?" Thus, comparing what he is with what he ought to be, and what he has done with what he ought to have done, the diligence employed with the advantages possessed, the progress made with the opportunities afforded, the fruit produced with the culture bestowed, he finds abundant cause for deep humiliation before God.

The Antinomian, on the contrary, is a total stranger to such exercises as these. His system, indeed, will not admit of them. He is already quite as good as he ought to be, and has done all that he was under any obligation to do: nay more, for he will not admit the idea of obligation at all. His services are perfectly gratuitous, which he may render or not, as he pleases. No such word as duty is to be found in his vocabulary. Both the name and the thing are consigned by him to "the children of the bond-woman," as he is pleased to call them. He is resolved, for his part, to stand fast in the liberty wherewith his notions have made him free-a freedom, not from the yoke of sin, but from the yoke of obedience. Now to what gospel, we would ask, do these notions belong? Certainly not to the gospel of our Lord Jesus Christ: for he hath said, "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do." Luke xvii. 10. -Pp. 25, 26.

Antinomians are perpetually declaiming against pharisaic pride. Now, we have no hesitation in affirming, that there is no description of persons, under a profession of religion, that exhibit more of the temper and spirit of the Pharisee than themselves. The difference, if any, lies not in the spirit which they manifest, for this is the same in both, but in the ground on which they rest their respective pretensions. The one values himself on his superior goodness, the other on his superior wisdom. The Pharisee says, "Stand by thyself, come not near to me, for I am holier than thou." The Antinomian says, "Stand by thyself, come not near to me, for I am wiser than thou." But there is, in reality, no better ground for the one of these pretensions than for the other: for there is no more of superior wisdom in the Antinomian, than there is of superior goodness in the Pharisee. Both are founded in self-conceit. Both are equally offensive to God. "For not he. that commendeth himself is approved, but whom the Lord commendeth." 2 Cor. x. 18. To be wise in our own conceit is no proof of sound wisdom, but the contrary:

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for " the way of a fool is right in his own eyes." Prov. xii. 15. And the Antinomian is so much in the habit of taking it for granted that he must be right, that he is not only surprised but grievously offended, if any one should dare to controvert an opinion, which he has thought proper to maintain as if his judgment ought to be invariably regarded as the standard of truth, and his lips as the oracles of wisdom; or, in other words, as if every one should think as highly of him as he thinks of himself. But let such know, that those who trust in their own wisdom, and despise others, are as far from the kingdom of God, as those who trust in their own righteousness, and despise others. The principle is the same in both, and the issue will correspond with the principle. "For if a man think himself to be something when he is nothing, he deceiveth himself." Gal. vi. 3. "And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know." 1 Cor. viii. 2. Both originate from pride of heart, and "every one that is proud in heart is an abomination to the Lord." Prov. xvi. 5.-Pp. 28, 29.

The following test of sound doctrine was given at an ordination, some years ago, by the minister who delivered the charge. It was to this effect: "Never think you are quite sound in the faith, unless your principles allow and naturally lead you to make use of every part of the word of God, whether it relate to privilege or duty. If the natural tendency of your system be, to make you shy either of scripture doctrines or of scripture exhortations, you may be sure that either your creed is erroneous or you do not thoroughly understand it. If you had got the right clue, you would find every part of divine revelation suited to answer a valuable end; but if there are some texts which you never willingly mention, except to explain away their obvious meaning, there must be something wrong in your own sentiments.'

This criterion is rational and just. Let us apply it to antinomian tenets, and, like Satan at the touch of Ithuriel's spear, in Milton's Paradise Lost, they will quickly assume their true character, and appear to be what they are-anti-scriptural. O how many passages of Scripture, especially such as relate more immediately to practical religion, must be either wholly omitted, or materially altered, before the Bible can be made to speak the language of Antinomians! The very phraseology is repugnant to their views and feelings. It is such as they never employ themselves, and never countenance in others. To mention only a few instances of this sort out of the many that might be produced. Matt. vi. 19-21; Luke xiii. 24; John vi. 27; 1 Tim. vi. 17-19; Phil. ii.

12, 13. Such language as this, though proscribed by Antinomians, was familiar to the Apostles. Accordingly we find it employed by them on all suitable occa sions without scruple. In the account given us, in the Acts of the Apostles, of the transactions of the day of Pentecost, when three thousand souls were converted to God, it is said, at the close of the discourse delivered by Peter on that memorable occasion, "And with many other words did he testify and exhort, saying, Save yourselves from this untoward neration." Acts ii. 40.-Pp. 40-42.

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Antinomians profess to be strenuous advocates for the sovereignty of God: but where is the sovereign, who would number among his faithful subjects, those who, while they pretended to maintain

his sovereignty, denied his authority, and would not admit that they were bound to obey his laws? But perhaps they will tell us, that we do not understand them; that it is merely the sovereignty of God in election for which they contend. Their ideas of Divine sovereignty then, it seems, are extremely limited. They believe that God has a right to save whom he will, but that he has no right to govern those whom he will save; although, in his love and in his pity he redeemed them; not with corruptible things, as silver and gold, but with the precious blood of his only begotten and well-beloved Son. Surely, their views and feelings, on this subject, are very different from those of the ancient church and people of God; when, in the language of the Evangelical Prophet, they exclaimed, "The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; he will save us.”Isai. xxxiii. 22. They had no idea of separating saving power from sovereign authority, but cheerfully submitted to him as their King, whom they rejoiced in as their Saviour. These characters are inseparably united in the person of our Divine Redeemer. "Him hath God exalted with his right hand to be a Prince and a Saviour." Acts v. 31. "Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a Priest upon his throne." Zech. vi. 13. "And being made perfect, he became the Author of eternal salvation to all them that obey him. Heb. v. 9. As for those that will not obey him, they will be accounted his enemies, and treated as such, in that day "when the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." 2 Thess. i. 7, 8. Then will he say, "But those mine enemies, who would not that I should reign over them, bring hither, and slay them before me." Luke xix. 27.

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The doctrines that we so strongly condemn, are generally termed Antinomian : but they might, with equal propriety, be denominated anti-evangelical; for they are as opposite to the spirit of the Gospel as they are to the letter of the Law. They are, indeed, anti-christian; for no heresy, ancient or modern, can possibly be more subversive of the end and design of Christianity, and, indeed, of every revelation which God has made of himself to man. Antinomian sentiments, pursued to their ultimate consequences, would destroy the moral government of God, and wrest the sceptre from his hands; leaving him no power to enforce obedience to his laws, on any of his revolted subjects.-P. 46.

Some expressions in these extracts point out the author as belonging to our Dissenting brethren; but the work before us clearly shews that he need not shrink from avowing either his name or denomination.

The Warning suggested by awful Providences considered: A Sermon on Occasion of the Sinking of the Comet Steam-Boat. By J. Fawcett, A.M. Rector of Scaleby. Seeley. Pp. 24.

This Sermon is deserving of especial notice at the present moment, as the attempt of a pious and excellent Minister to improve a most sudden and awful dispensation. The Comet steam-boat, proceeding from Inverness and Fort William, in rounding a point near Greenock, in the river Clyde, was met by the Ayr steam-boat, and struck with such violence as to sink almost

instantaneously, with more than seventy passengers on board, of whom fifty at least sank to rise no more! So sudden a transition from the full vigour of health to the arms of death has seldom been experienced, and has consequently excited the strongest feelings of sympathy for the unfortunate sufferers. May it be sanctified for the benefit of survivers!

We regret that our limits compel us to omit the interesting extracts we had marked for insertion, but trust that many of our readers will procure the sermon for themselves.

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