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Be praised for the indulgence and longforbearing patience with which thou hast dealt with nie in my transgression and my follies! Ah! Lord, how justly had I deserved to be visited by thy punishments and snatched off from the earth. But, in all my offences, thou hast cherished towards me the thoughts of peace; and, for this, in deep reverence do I adore thee.

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Be praised for this precious and blissful moment, in which, thou all-hallowed Being, I am permitted to discourse with thee in prayer! Look down upon me with an eye of approbation, and hear me when I call upon thee. Forgive me, for Jesus' sake, those hours of which the end of this month so painfully reminds me. Pardon my ingratitude, through which I have wronged thee and debased myself. Absolve me from my hidden and unperceived faults, O thou my God and my Father. Rule me through thy spirit, that amid the feelings of abashment with which I reflect on the past days, I may at least be able to think of this closing day of the month without shame aud without regret.-Pp. 245, 246.

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Mr. Williams's publication is a collection of the notes and outlines of three hundred and sixty-six sermons, preached by more than one hundred of the most eminent and popular ministers of the last half century, many of which were given to the editor by the ministers 'whose names are affixed, and others taken down when preached for this express object. This publication, therefore, admits of more 'variety than most of a similar nature, and is not liable to the charge before adverted to, of dwelling exclusively on any peculiar class of scriptural declarations. In turning over the volume for a specimen the following caught our eye. will be found in Cecil's Remains, but can never be read too often.

It

Feb. 28.-1 Cor. i. 23.-We preach Christ crucified.

Christ is God's great ordinance., Nothing 'ever has been done, or will be done to purpose, but so far as he is held forth with .simplicity. All the lines must centre in him. The Christian minister feels this, and therefore governs his ministry by it: "but then this is to be done according to the analogy of faith-not ignorantly, ab,surdly, and falsely. Yet I doubt not, in, deed, but that excess on this side is less pernicious than excess on the other; be'cause God will bless his own especial ordi

nance, though partially understood and partially exhibited...

There are many weighty reasons for rendering Christ prominent in the ministry of the Gospel.

1. Christ cheers the prospect. Every thing connected with him has light and gladness thrown round it.. I look out of my window on a winter's day-the scene is scowling-dark-frigid-forbidding: I shudder, and my heart is chilled. But let the sun break forth from the cloud, then I can feel—I can act—I can spring. Christ is my Sun-" the Sun of Righteousness."

2. God descending and dwelling with man, is a truth so infinitely grand, that it must absorb all others. "You are his attendants!" Well! but the King! There He is!" The King of saints!-the King of glory!"

3. Out of Christ, God is not intelligible, much less amiable. A sick woman once said, "Sir! I have no notion of God absolutely: I cannot get a single idea of him that seems to contain any thing."—" But you know (it was replied), how to conceive of Jesus Christ as a man! God, comes down to you in him, full of kindness and condescension."-"Ah! Sir, (said she), that gives me something to lay hold on. There I can rest. I understand God in his Son. But if God be not intelligible out of Christ, much less is he amiable. He is an object of horror and aversion to me, corrupted as I am! I fear and tremble—Í resist, I hate, and I rebel."

4. A preacher may pursue his topic, without being led by it to Christ. He takes up one topic and pursues it. He takes

up another and pursues it. But if at length Jesus Christ becomes his topic, then he pursues that, and bends all his subjects naturally and gracefully to it.

5. God puts peculiar honour on the

preaching of Christ crucified. A philoso

pher may philosophize his hearers; but the preaching of Christ must convert them. John the Baptist will make his hearers tremble; but the least in the kingdom of heaven is greater than he, if he exhibit that peculiar feature of his superiorityJesus Christ. Men may preach Christ ignorantly-blunderingly-absurdly: yet God will give this preaching efficacy, because he is determined to magnify his own ordinance.

6. God appears in the doctrine of the cross, to design the destruction of man's pride. Even the murderer and the adulterer sometimes become subjects of the grace of the Gospel, because the murderer and the adulterer are more easily convinced and humbled: but the man of virtue is seldom reached, because the man of virtue disdains to stoop. "Remember me," said a dying malefactor! but "God I

thank thee," condemned a proud Pharisee!-R. CECIL.-Pp. 86, 87.

While preparing this article, Mr. Piggott's volume made its appear ance; and we eagerly embraced the opportunity of conversing once more with our venerable departed Six friend, the Rev. H. Foster. entire sermons, and three hundred and sixty-five complete outlines of sermons, of such a man are a treasure, which all who enjoyed the opportunity of sitting under his ministry would eagerly desire. We regret however to observe, that ends for which he gave them.-Eph. v. 18. many of these outlines are so short and imperfect, that they can be of little use to any who are not well acquainted with the author's style of preaching, or who are not themselves in the habit of making use of a single word or name to preserve in their memories a succes

XI. That we use God's creatures to the

XII. That we should be holy' in body, as well as in soul.-1 Thess. iv. 3-7. 1 Pet. ii. 11.

Rom. xii. 1, &c.

XIII. That, as we receive all from God

in Christ, we should ascribe all to him.Eph. v. 20. Rom. xi. 36. 1 Thess. v. 8,

Learn hence, how the knowledge of what we should be, shows us what we are.-Pp. 559-561.

sion of important ideas. And we, therefore, cannot but think, that Mr. P. would better have consulted the character of the deceased, the advantage of the public, and his own emolument, had he presented us with a smaller and more correct selection. The following may be considered as rather a favourable specimen :

Words, &c. of the Brethren, would An extract from the Daily only consist of a few insulated texts, and references to hymns to which few of our readers have ac

cess.

It may not, however, be improper to remark, that this little pamphlet considers March 1st, 1547, as the beginning of the Church of the Brethren, and assigns August, 21, 1732, as the commencement of their Missions to the heathen.

Nov. 1.-Ephesians, v. 17.-" Wherefore be ye not unwise, but understanding what the will of the Lord is."

Show, in various particulars, what God's will is which we are exhorted to understand.

I. That, as rational, accountable, and immortal creatures, we should consider our ways and their end.-Hag. i. 5. Deut. xxxii. 29.

As Nathan argues with David.-2 Sam. xii. 1, &c.

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VII. That, as our profession as Christians is most honourable, we seek to honour it.

IV. That, as having an interest in heaven, and going thither, we be heavenlyminded.-Col. iii. 1-3. Phil. iii. 1, &c.

As does the soldier, physician, &c.— 2 Tim. ii. 19. Titus, ii, 9, 10.

VIII. That, as surrounded with enemies and dangers, we walk circumspectly.1 Pet. v. 8. Eph. v. 15, 16.

IX. That, as having the means of grace, we use them to obtain grace.-Heb. iv. 16. Isa. xl. 1, &c,

X. That, as surrounded with perishing sinners, we do what we can to save them.

-1 Cor. ix, 19-22.

Matthew Henry at Hackney. To which is added, Strictures on the Unitarian Writings of the Rev. Lant Carpenter, LL.D.— 8vo. Pp. 136. Seeley. 1824.

II. That, as creatures sinful before God,

we should loathe ourselves in dust and A brief Review of the fundamental

ashes.-Acts, xvii. 30. Acts, iii. 19. Acts, xx. 21. Isa. vi. 1, &c. Rev. i. 17.

Doctrine of the Gospel.-Pp. 192. Seeley. 1824.

III. That, as having Christ set before us, we should believe on him for salvation. -John, vi. 27-29. 1 John, iii. 13. Acts, xiii. 38, &c,

The Doctrinal Harmony of the
New Testament exemplified.
By Edward William Grinfield,
M. A.-Cadell. 1824. Pp. 120.

V. That, as having to do with a God of power, wisdom, and goodness, that cares for us, we submit to and cast all our care on him.-Matt. vi. 1, &c. 1 Pet. v. 7..

CHRISTIANITY is deeply indebted to the assaults of her adversaries. They mean it not so, neither do their hearts think so;

VI. That, as distinguished with peculiar but in endeavouring to subvert the

favours, we excel in devotedness to God.

oracles and testimonies of God,

the infidel and opposer have been driven from one post to another, until their folly is manifest to all considerate men.

These reflections have arisen in our minds while perusing the works prefixed to this article, the two first of which are pamphlets against Socinianism, and the last an able comparison of the Epistles of St. Paul with the Gospels, Acts, and Epistles of the other Apostles, exemplifying the perfect harmony of the writers of the New Testament.

"Matthew Henry at Hackney," has not obtained the popularity which its intrinsic merits would most probably have acquired for it, had it appeared with an intelligible title, or in a less ambiguous character. A large congregation is collected at Hackney, under a sudden and mysterious impulse; when the shade of Matthew Henry appears in the pulpit, supported by that of Dr. Watts, and delivers to the murmuring assembly a discourse of eighty-four pages on the early opinions and Hebrew Testimonies respecting Christ, with remarks on the Unitarian version, and testimonies of the Christian Fathers; which discourse is followed by some strictures on the writings of Lant Carpenter. The whole exhibits the hand of one well read, and thoroughly master of his subject; and we cannot therefore but regret the circumstances which have impeded the circulation of the work.

The Brief Review of the Fundamental Doctrine of Christ, is a collection of the Scriptural proofs of the Saviour's Divinity, accompanied with weighty and appropriate remarks. These remarks are, however, made in an affected and peculiar style; we should conjecture, from the singular use of various words and phrases, that our author is either of American extraction, or that at least this is his first appearance before the public. We rejoice at the cor

rectness of his sentiments; and hope, that when next we meet, his sentences may be composed in a

more attractive manner.

Mr. Grinfield's publication, the smallest of the three, will perhaps be found the most valuable. Infidels have often endeavoured to find out contradictions in the sacred writers; and this has lately been attempted with reference to the Epistles of St. Paul and the other writers of the New Testament. Mr. G.'s attention has, in consequence, been called to this subject; and, after pursuing his inquiry through thirty-five sections, in each of which he adduces passages from the Gospels, the Acts and Epistles, and the writings of St. Paul, he sums up the comparison with some very valuable reflections, from which the following are extracts:

In collecting this large mass of corre sponding passages from the Epistles of St. Paul, and the other writings of the New Testament, we are not so much desirous of deciding on the meaning of any particular texts, as of making it apparent that one general system of religious doctrine pervades the whole volume. There will al

ways be some dispute and contention as to the interpretation of single passages-but it is impossible for any one to deny, that there is here such a unity and harmony of sentiment, as it would be hopeless to look for amongst the same number of ordinary

writers.

I say of ordinary writers-for let any one take five or six authors who have writ

ten on the same subject, and then let him endeavour to compose from them such a harmony as that which we have here exhibited. Much as I had read, and often as I had compared the writings of the New Testament, I will confess, that I was by no means aware of the extent of this uniformity, till an accident set me upon drawing up this Concordance.

A book was put into my hands, entitled, "Not Paul, but Jesus," &c. It at once struck me that the best criterion of trying the merits of such a work, would be found

in drawing up a doctrinal harmony of the New Testament, by placing St. Paul in

contrast with all its other writers. This

accordingly I have here attempted; and to my surprise and gratification, I find that we can abide the ordeal, however partial and unjust, with which we have been threat

ened. "In respect of doctrines," says this author, "the conclusion is this-that no point of doctrine which has no other authority than that of St. Paul's writings for its support, can justly be regarded as belonging to the religion of Jesus," &c.

Now, without admitting the accuracy of this conclusion, it is surely no slight evidence in favour of the New Testament, that we can act upon it as though it were correct, and yet establish the uniformity of all its doctrines. The case is this-St. Paul was an Apostle, as he owns himself, "born out of due time," that is, not chosen to be an Apostle during the lifetime of Jesus, nor commissioned by our Lord himself during his stay on the earth. He claims, therefore, to have received a distinct revelation of his own. "I certify you, brethren," says he, "that the Gospel which was preached of me, is not of man, for I neither received it of men, neither was I taught it but by revelation of Jesus Christ," Gal. i, 11, 12. Now, without deciding whether this account be true or false, it is quite sufficient for our purpose to show, that whether the revelations of St. Paul were taught him by God or by man, they were substantially the same in respect of doctrine as those which had been previously delivered to the other Apostles.

But here, it should be observed, a very important circumstance is forced on our attention. On more than one occasion, St. Paul cites not only the sentiments, but almost the exact expressions of St. Matthew. This will be evident to any one who compares the account of the Lord's supper as given by St. Paul, 1 Cor. xi. 23-25; with the same account as delivered by the Evangelists, Matth. xxvi. 26; Mark, xiv. 22; Luke, xxii. 19. The same remark will also apply to the doctrine of divorce as laid down, 1 Cor. vii. 10, with that delivered by Jesus, Matth. v. 32. And it is observable, that on both these occasions, St. Paul says, "Not I but the Lord." Now, by these expressions he either meant to allude to the sentiments of Jesus as they had been published and recorded by others, or they must have referred to his own personal revelations. If unbelievers admit the former, they admit the early publication of the Gospels, and their early reception in the Christian Church. If the latter, then they admit the inspiration of this Apostle. But whether you admit either or deny both, it is evident that the doctrines of St. Paul and the other Apostles are the same.

There is another observation which I apprehend it is of considerable importance to make. Several of the Sections will be found to amount to nothing more than a parallel of corresponding difficulties. Now, if it were our object to explain the meaning of the New Testament, it is granted,

that such difficulties might be regarded as so many objections against us. But as we propose nothing further than to show the harmony and coincidence of these writers, this agreement in their difficulties, so far from becoming an obstruction to our argument, is one of its strongest and most invincible evidences.

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Take five or six other writers, and let them fall upon any difficult and abstruse topic, and then you will immediately perceive the force of this observation. Though none of them may have the power to explain the difficulty, they will all immediately attempt it, and they will attempt it generally in a different manner from each other.' Now, this is the peculiarity of the sacred writers, that while they all agree in laying down a difficult doctrine, (suppose that of election or foreknowledge,) they not one of them attempt to account for it. When we' consider the different genius of these indi ́viduals, and particularly the difference of St. Paul, as compared with the other Apostles; this appears to be altogether inexplicable upon ordinary principles.

It must strike every impartial man as a singular phenomenon, that there should be one book in the world, and only one, which can bear such a severe and minute inspection. Here is a volume composed by several different authors; consisting of history and letters, treating on subjects the most calculated to admit of a difference of opinion; and yet when its contents are placed together, they are found to correspond not only in general, but in the most minute and curious particulars.

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This argument perhaps cannot be better illustrated than by the following homely comparison: Suppose a labourer to have been working at a quarry, and that he has hewn out several hundred pieces from the rugged rock; what would be his surprise on taking up these pieces and putting them together, to find that they all so fitted, that without any further labour they could form a regular building? His surprise would be awakened in a great measure from considering that he had been at no pains to diminish their native roughness and inequalities and then to find that these inequalities had all met with corresponding proportions in other fragments. Such is the state of the case as regards the present doctrinal harmony of the New Testament. We have attempted to smooth away no difficulty to reconcile no apparent contradictions-we have followed no artificial arrangements, but have merely grouped these doctrines under so many separate heads, and yet the result is this: that every doctrine is supported by every writer, and that every difficulty must be shared in the same proportion amongst the whole body.— Pp. 94–101.

RELIGIOUS INTELLIGENCE.

IRELAND.

A REMARKABLE degree of consternation appears to have been excited among the Popish priests and their adherents in Ireland, by the endeavours now making to spread education, and to distribute the Scriptures amongst the people. All this is very natural, for the Bible and the Romish Religion have ever been irreconcileable; and the former has constantly either succeeded in proscribing the latter, or has been destroyed by it. "The Bible, and the Bible only, is the religion of Protestants;" and wherever the light of Reformation has dawned, there its apostles have ever been found ready, with King Josiah, to " read in the ears of all the people all the words of the book of the covenant of the Lord." "To the law and the testimony" is their constant appeal; while their opponents rely wholly upon human tradition, and the decisions of corrupt Councils and more corrupt Popes. Hence it was, that the rise of Protestantism followed so quickly the discovery of the art of printing; and hence we may look forward with hope to the period when, under the blessing of God, the light of divine truth shall shine in such abundance ainidst the mental darkness of Ireland, as to render it impossible for the Romish Priesthood to keep their followers in the utter blindness in which they are at present shrouded.

These persons have sufficient insight into the weakness of their system, to be greatly alarmed at the idea of the spread of scriptural knowledge among the people. They are quite aware, that whenever their followers shall begin, like the Bereans of old, to "search the Scriptures daily, whether these things are so," their dominion is at an end. We are equally aware of it; and our hope and confidence is, that the Bible will find its way in Ireland; and that before it their cruel dominion, the bane of that unhappy country, will inevitably fall. And therefore we rejoice greatly at the increasing efforts which are making in this cause, and are not in the least discouraged by the opposition with which those efforts have been met; an opposition which cannot fail to further the cause of truth in a variety of ways: equally by stirring up languid friends, and by manifesting the fears of enemies, and the real ground of their opposition.

At CORK, on the 9th of September, a meeting was held for the purpose of forming an Auxiliary to the HIBERNIAN SOCIETY, for the establishment of Schools, &c. And, although the friends of the design were alone invited, several Roman Catholic NOV. 1822.

Barristers attended, and occupied almost the whole time of the meeting. Mr. Shiel, Mr. Dwyer, Mr. O'Connell, and Mr. Brie, lengthened out the meeting by interminable addresses, until, at seven o'clock, an adjournment was resorted to. The next day the same scene was renewed; and a great concourse of Papists having flocked together to hear their orators, the Meeting finally separated without any result

At the same city, on the 21st of the same month, another Meeting was held for the support of THE CHURCH MISSIONARY SOCIETY. On this occasion, Mr. Dwyer followed the same course, and a warm altercation took place. Such an uproar followed that no business could be proceeded with.

At CLONMELL, on the same day, the 21st September, a Meeting was held for the furtherance of the views of the LONDON HIBERNIAN SOCIETY. Here an adjournment was again obliged to be resorted to. On the second day, however, the Roman Catholic Priest, named Brennan, was so closely pressed by the Hon. Baptist Noel, that he withdrew from the Meeting, carrying many of his supporters with him. The resolutions were consequently carried.

At WATERFORD, on the 28th September, another Meeting for the support of the HiBERNIAN SOCIETY was held. Here the opposition was headed by a priest named Sheenan, who, after detaining the assembly for a considerable length of time to hear an harangue against Protestantism, at length succeeded in preventing any Resolution from being carried.

Let it be observed, that in all these instances the Papists were obviously and undeniably intruders. The invitations put forth were addressed to those who were friendly. All that was attempted in each case was, an assembly of such as were desirous of assisting and furthering the plans of the Society; assemblies similar to which have in former years been collected in Ireland as well as in this country. And yet to Meetings thus called came great crowds of Papists, headed by their priests, confessedly for the purpose of preventing the Protestants from doing that which they had an unquestionable right to do. Will any one pretend, that such individuals in Cork, or in Waterford, as are friendly to the plans of the Hibernian or the Church Missionary Society have not a right to assemble in a room for the purpose of uniting themselves in an Association in aid of that Society? No doubt can exist upon the subject; and we may judge of the fear excited among the Roman Catholics,

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