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appropriate, but sometimes too redundant and theatrical. His manner is solemn and impressive; there is nothing like trifling on his deportment while in the pulpit, or the house of God.

Intellectually considered, the sermons of Mr. Clayton are more hortatory than exegetical, more declamatory than profound. His statements are, however, clear, his premises distinctly marked, his divisions judicious, and his whole discourses luminously arranged, and eloquently enforced. There is an easiness of manner about Mr. Clayton's delivery, which has a charm in it essentially pleasing; he never seems at a loss either for ideas or language; but at all times possesses a perfect command of himselfand his subject, so as to be able to illustrate it by a flow of forcible and beautiful language, and to adorn it by chaste and felicitous imagery.

Although the sermons of Mr. Clayton are not distinguished by the profundity of their learning, or the originality of their ideas, it must not be supposed that he is either deficient in knowledge, or incapable of thinking for himself. When his subject requires it, he displays an intimate acquaintance with biblical criticism; but as his sermons are all of a popular cast, he seldom dwells long upon points of criticism, but proceeds at once to enforce upon his hearers, the practical His and doctrinal part of his text. views of scripture duty and doctrine, and of the great scheme of man's redemption, are orthodox; but it is wished by some, that he should dwell a little more than he does, upon the privileges of those whose lives are hid with Christ."

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Mr. Clayton's prayers are humble and impressive, expressed in language chastè and energetic, and plainly indicative of the spirituality of his own mind. He approaches the footstool of mercy, not with fear and trembling, but with a holy boldnes and filial confidence. He is fully sensible of the utter depravity of man, and his consequent inability to offer a spiritual sacrifice; yet he, nevertheless, pleads the covenant engagements of God with his people, and rests satisfied with the promise, that God will not withhold any good thing from them that seek it aright.

In one particular, Mr. Clayton's ministrations are entitled to be praised and imitated; he dwells often upon the practical exhibition of the christian character in the world, in the church, in the closet,

in the family, and amongst friends and acquaintances. He treats much upon the delights of home, upon the beauty and loveliness of family religion, upon the necessity of a strict performance of the domestic duties; and shews that more real happiness is ensured by an attention to what have been unjustly called the minor duties of life, than in the glow of public life, or the unnatural and feverish excitement of religious meetings.

We believe Mr. Clayton has only published some single sermons, One on Suicide, preached before the Congregational Board. One before the Missionary Society; and one or two Funeral Sermons, for members of his church,

We had intended to have made somé remarks upon the increase in the number and respectability of Mr. Clayton's congregation, but as we intend shortly,to give a concise history of the rise, progress, and present state of all the dissenting churches in Walworth; we defer it, the more willingly, as we shall then be able to dilate upon it more at large, and as its importance demands.

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brethren, the offspring of Isaac, the Ishmaelite early cultivated a spirit of general hostility to mankind, by the exercise of an implacable and unremitting hostility against the Jews. Scripture abounds with notices of the mutual hatred of the kindred nations; and its prescriptive notoriety is attested by a significant sentence of the philosophic Tacitus. So long, however, as the two people maintained the rank, and stood in the position, of neighbouring nations, their mutual hostility was confined within narrow limits. And the general and final dispersion of the Jews, which ensued on the destruction of their city and temple by the Romans, seemed to elude even the grasp of prophecy itself, by placing them wholly beyond the reach of their hereditary enemy. But the word of God is surer than the foresight of man. His providence had means in store equal to the exigency. Mahomet was raised up, and, at his bidding, the tribes of Arabia became also dispersed throughout the world. The posterity of the two sons of Abraham met in opposite quarters of the earth, to renew the prophetic conflict; and the avenging bow of Ishmael pursued, in her remotest isles, God's outcast and apostate people. The success of Mahomet was thus made effectual to the literal accomplishment of the prediction concerning Ishmael, as it related to the Jews, when, to all human appearance, every prospect of its accomplishment had been done away.

"But the hostility of Ishmael was not limited to his brethren after the flesh. For, by the terms of the original prediction, the Arabs were virtually pronounced, a people armed against mankind.' In their native deserts, they amply justified and illustrated their prophetic character. But what power could bring a remote and insulated people, from strong attachment to the soil disinclined to emigrate, and destitute of ships, of colonies, and of any but inland commerce, into hostile contact with every nation in the known world? No power, assuredly, save the great power of God.' But God had here spoken, and his word must not return unto him void. Mahomet was raised up to introduce a new religion; and the spirit of fanaticism which he kindled in Arabia, transformed the Arabs, as by a touch of magic, into a race of conquerors. In their progress towards universal dominion, they encountered in all directions the Jews and the Christians, the literal and the spiritual posterity of Isaac. Invincible in every other quarter, the Saracen arms, however, were unable to penetrate into the heart of Catholic Europe. From Sicily, indeed, where, to borrow the words of an exact historian, 'the religion and language of the Greeks were eradicated,' they infested and laid waste the coasts of Italy; made a temporary lodg

ment in Calabria; and carried their predatory warfare even to the gates of Rome. But all efforts at conquest and settlement proved fruitless, Twice the gigantic project was formed and essayed, to march by the Rhine and Danube to the banks of the Hellespont; and to lay the spoils of a third continent at the foot of the throne of Damascus ; but, in each instance, it expired in the birth. A link, therefore, was still wanting to the fulfilment of the prophecy; some nations of Christian Europe there still were, with whom the sword of the Saracens had not yet encountered; but the immutable word of God was pledged for the accomplishment, and the link required is found in the crusades.

"The career of Arabian conquest, which threatened nothing short of the subversion of Christianity, provoked a great revulsion; and this revulsion gave birth to those unexampled wars. The contest, which had been prosecuted by the literal descendants of Ishmael, as far as the western frontier of Europe, in the recoil was now carried, by the spiritual descendants of Isaac, into the heart of Asia, and centered once more in Palestine, where it originally arose. On the very soil where Abraham received the twofold promise, and which had given birth to both his sons, Isaac and Ishmael thus met, in their literal or spiritual offspring, after the revolutions of nearly three thousand years, to renew the prophetic struggle, which had continued without interruption until the final dispersion of the Jews. Gaul, Germany, and Britain, countries of Europe which the arms of the Saracens had rarely or never violated, supplied their chief strength to the armies of the Crusaders; and thereby was perfected the fulfilment of that which was written concerning Ishmael, that his hand should be against all mankind, and the hands of all mankind against him; and, again, that he should dwell in the presence of all his brethren.

"But, while the former of these predictions found an adequate consummation in the warlike character of Mahometanism, the latter was further and more fully verified in its cultivation of the arts of peace. The conquests of the Arabs prepared the way for their civilization. The aim at universal empire was, in process of time, succeeded by a thirst after universal knowledge. The caliphs of the house of Abbas in the East, and those of the house of Ommiah in Spain, seemed to rival one another, in the protection and encouragement of commerce and of letters. The Arabians were first summoned to this new enterprise, by the genius and liberality of the Abbasside caliph, Al Mamon. Nor,' observes the learned Ockley. 'did the sagacity and application of that inlenious, penetrating people, in the least disappoint the designs of their munificent bene

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factor; their progress in learning, after they had once entered upon it, seeming no less wonderful than that of their conquests.Which love of learning was not confined to the eastern parts, but diffused throughout the whole dominions of the Saracens ; being first carried into Africa (where they erected a great many universities), and from thence into Spain: so that, when learning was quite lost in these western parts, it was restored by the Moors, to whom, what philosophy was understood by the Christians, was owing,' In every climate, the arts and sciences, philosophy and literature, revived and flourished under this rule. Ishmael and

Isaac, who before met only in mutual hatred and hostility, here dwelt together, as brethren, in unity; and, as the first reviver of knowledge and restorer of civilization, Mahometanism claimed and merited a comparison with Christianity, in its peaceful influence on mankind.

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"The prophetic analogy was now length completed. The two sons of Abraham, in their literal and spiritual posterity, were brought into contact, in every country of the known world; and into comparison with each other, in all the relations of human life. The fact of the original promise, and the phenomena apparently announcing its fulfilment, stand thus strikingly confronted, and remain to be accounted for. The sceptic may still cavil at what he cannot confute; but the humble and faithful Christian, who sees and adores the word of God in the prophecy, and the power of God in the event, will prove, after all, the best, and only true philosopher. That such a prediction concerning Isaac and Ishmael should have had existence, and that Ishmael and Isaac should have thus wonderfully met together, after an interval of more than two thousand years, is a problem which Christian philosophy alone is competent to solve." Vol. i, pp. 93-100.

To such of our readers as take an interest in tracing out the indications of divine wisdom discoverable in the moral government of the world, as well as the attesting and confirming evidences of the Christian revelation, we strongly recommend a careful perusal of this work. Its richness in scriptural and historical illustrations; its varied and profound learning; the deep and enlightened tone of its philosophy; the independence and acuteness of its reasoning; the candour and ingenuousness of its statements; and the interesting and important object at which it aims, give it a more than ordinary claim to our approval. It is one of the few books which will repay the labour of a careful second or third reading.

MEMORIALS OF CHRISTIAN FRIENDSHIP: Third edition, enlarged. By ISAAC MANN, A.M., London, Westley and Davis, 1829. pp. 372, 6s.

Or all species of writing, biography is at once the most valuable and the most instructive; but when to this is superadded the charm of a christian life, it becomes doubly valuable. The mind is naturally interested in perusing the adventures of our fellow-beings, and follows the events recorded with an intensity of desire which no other species of composition can call forth. Hence we think it more calculated to effect a permanent good upon those who devote their time and attention to its study than works of fiction, because the events detailed are true-they are the every-day occurrences of life, they are such as may most likely befal us, they are fraught with useful knowledge and tend to shew to us the real value of things. We reap from them many lessons which others have learned by dear experience, and acquire information on all topics connected with our present and future welfare by a mode at once quick and pleasant. There is also something in christian biography which has a tendency to encourage and animate the young convert in his progress through life, and much which may decide the wavering, and warm the cold and indifferent to a perception of the necessity and value of personal religion. If we see its beauty evidenced in the "lives and conversations of holy men,"-if we see its supporting influence when trials and difficulties abound, and are able to ascertain from the dying declarations of others, how it calms the agitated mind and strips death of his terrors, and opens up to the eye of faith visions of celestial glory, then surely, all this cannot from time to time, be presented to the mind without having a powerful effect in impelling it to seek for happiness in the appointed means of salvation. Religion, as an abstract theory, may present itself in all the charms of eloquence, but it will not move the passions or renew the understanding, but when reduced to example and seen in its power purifying the heart and changing the inner man, then its importance is felt as well as seen, and the necessity for possessing it acknowledged. It was for this reason, and no doubt in infinite condescension to our weakness, that our blessed Lord, when on earth, clothed all the truths he uttered in the dress of parable,

apologue, or narrative. He who could read the heart knew well what species of teaching it required, consequently, he adapted himself to our capacities, and taught rather by example than precept. Eighteen hundred years have since rolled away, and though empires have risen and fallen, and learning and philosophy have shone and advanced towards perfection, yet human nature is still the same; he, therefore, who thinks of doing good by teaching the truth, cannot fail, if he follows the example of Christ; and that teaching is assuredly most likely to be effectual "when a cloud of witnesses" who have felt the transforming influence of religion are brought forward to testify to its truth and its value. It is for this reason that we approve of Memorials of eminent Christians, and are glad to see them multiplied and abundantly circulated, because independently of a pre-disposition to peruse them with avidity, there is great reason to believe that the mind is likely to be influenced to copy the example set before it. But there is one danger to which both writers and readers of biography are apt to fall into, and that is, an indiscriminate admiration for the character of those whom they love: they magnify their virtues and conceal their failings; they too often dilate so largely on their merits as to make us forget that we are reading the memoirs of sinful men like ourselves. This is injurious, for we are quite sure that in the estimate of the characters of the best of men, there have been occasional deviations from the path of duty which ought to have been pointed out and dwelt upon with censure. We believe, with Dr. Johnson, that it is the duty of a biographer to tell all he knows, whether it makes for or against the hero of his tale, for if he magnifies what is good, and suppresses what is bad, he is a dishonest man. The sacred writers exhibit both parts of the character of those holy men whose names are mentioned in the Scriptures. They do not conceal, or attempt to palliate their sins and transgressions; consequently, we read there what human nature is, under every variety of circumstances and under every measure of divine grace. We see our weakness and the sufficiency of God;

we are taught lessons of humiliation as well as of encouragement, and are led to believe that God is of purer eyes than to behold iniquity, and let it go unpunished in those whom he has selected as the objects of his love. It is, however, time to turn our attention to the interesting volume which has given rise to these remarks. We have already had an opportunity of introducing Mr. Mann to the notice of our readers, and as we then met him with pleasure, and read his work with profit, our expectations were highly raised by the announcement of the present volume. We are bound to say they have not been disappointed; for seldom have we perused a book which has given us more sincere pleasure than the present. It is a valuable addition to the christian literature of the day, and although well adapted for all classes, it is more eminently fitted for the instruction of the young. It abounds with pleasing evidences of the genuine power of religion in the formation of character, and proves its reality by the fruits it has produced. The characters selected, although almost unknown to the world, have yet had their names registered on high, and are now shining in the courts above.

The style in which the book is written is plain and forcible, and every life is got up with much care and attention to facts, Mr. Mann has carefully avoided the fault of indiscriminate praise; he rather leaves the reader to form his opinion of the general character, from the facts stated, than to obtrude his own estimate uponhim.

There is much diversity of interest in the book, occasioned by the different spheres in which the, characters moved whose lives are delineated. Mr. Mann has wisely selected some from the ministry, some from the deacon's office, some from old age, and some from youth, while he has pourtrayed the wife, the mother, the sister, the father, and the brother, all acting in their different stations, but harmoniously uniting in one testimony to the truth and reality of religion.

The volume is neatly printed, and contains twenty seven memoirs. We therefore think it is extremely cheap, and recommend it to our friends as a book fraught with instruction and delight.

PUBLISHED BY COWIE AND STRANGE, PATERNOSTER ROW
Where Communications may be addressed to the Editor, (post paid.)
SOLD BY ALL BOOKSELLERS THROUGHOUT THE KINGDOM.

Harjette and Savill, Printers, 107, St. Martin's Lane, Charing Cros

THE

A RELIGIOUS AND LITERARY JOURNAL.

“AS EVERY MAN HATH RECEIVED the gift, SO MINISTER THE SAME ONE TO ANOTHER."

No. 16.]

THURSDAY, MAY 14, 1829.

SECOND ANNIVERSARY SERMON

FOR THE WESLEYAN MISSIONARY SOCIETY.

[PRICE 3d.

BY THE PREACHED AT THE CITY-ROAD CHAPEL, MAY 3RD, 1829.

REV. JAMES PARSONS, OF YORK.

"Now, then, we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God."-2 Cor. v. 20.

IT could not but be expected, my christian friends, that when such a system as the Gospel of our LORD JESUS CHRIST entered the world, it would excite much emotion amongst mankind. Its revelations were so singular, its doctrines were so new, its appeals to eternity and to immortality were so striking and solemn, that we could not expect men to contemplate such a system with apathy and unconcern. Hence we find, that even the Stoics, and those other sects which were most disposed to regard things in general with apathy and indifference, were compelled to exclaim, "What new doctrine is this?" and many yielded to the influence of its divine power. You are aware that in consequence of the general enmity of mankind, a number of holy men were employed to go forth and urge men to turn to HIM from whom they had wandered. This may account for the intense earnestness with which they engaged in the work of turning men "from darkness to light, and from the power of Satan to GOD." In the epistle now before us, Paul attempts to assert and vindicate his own ministry against those pretenders who endeavoured to undermine his influence and authority, that they might more effectually substitute the false doctrines which they taught, for the truth, as it is in JESUS. It is impossible for us to read his vindication, without being charmed with his earnestness, and convinced of his fidelity and truth. Adverting to his addresses to his various hearers, and to the motives by which he and his colleagues were influenced, he says, "Knowing, therefore, the terror of the LORD we persuade men. For we commend not ourselves again unto you, but give you

VOL. I.

occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. For whether we be beside ourselves, it is to GOD: or whether we be sober, it is for your cause. For the love of CHRIST Constraineth us: because we thus judge, that if one died for all, then were all dead and that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again."Then, in the language of the text, he gives a striking exposition of the whole object for which the Gospel is sent. And though, I am aware, that this subject may not seem so directly to carry our thoughts out to the dark places of the earth where the Gospel is not; yet, when we devote our serious attention to the enmity and disobedience of our own hearts, we may well be led out to the contemplation of the wickedness and misery of distant nations also. We bear on our very front your condition, while we say, "Now, then, we are ambassadors for CHRIST; as though GOD did beseech you by us, we pray you in CHRIST's stead, be ye reconciled to GOD." There are three things to which we request your attention from these words :

First. The nature of the ministerial vocation:"We are ambassadors for CHRIST."

Secondly, The import of the ministerial commission:- -"Be ye reconciled to GOD." Thirdly, The spirit of the ministerial appeal:"As though God did beseech you by us we pray you in CHRIST'S stead."

I. THE NATURE OF THE MINISTERIAL VOCATION:

"We are ambassadors-ambassadors

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