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and importance of Faith; leading us imperceptibly to that entire deference to His Wisdom, and conformity to His Will which constitute the foundatien of all true Religion and substantial happiness."

The powers and limits of hnman reason are well stated in the seventeenth sermon; and the peculiar doctrines of the Trinity in Unity, the Fall of Man, his Redemption by Jesus Christ, his sanctification by the Holy Spirit, and his title to Eternal Life, on the terms and conditions of the Gospel Covenant, are brought forward in a proper manner and vindicated as matters of pure Revelation.

We might multiply our extracts from this volume, with great pleasure to ourselves, and highly to the edification of our readers, but our duty calls us to pay respect to some other valuable publications which have recently appeared, and, therefore, we are under the necessity of closing our account of these sermons, with observing that they do honour to the preacher, and are admirably adapted to answer the noble purposes of the excellent founder of the Lecture. At the end of each volume, an account is given of the books consulted in the composition of every sermon, which, as it shews the candour and modesty of the author, displays also considerable judgment and industry.

The English Liturgy, a "Form of sound Words," a Sermon delivered in the parish Churches of St. Bene't, GraceChurch, St. Mary, Stoke Newington, and St. Mary, Islington. BY GEORGE GASKIN, D. D. Rector of St. Bene't, Gracechurch, and of Stoke Newington; and Lecturer of Islington. 8vo. pp 25. 1s. RIVINGTONS.

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HIS sermon is offered to public inspection at the particular request of some of the author's friends who heard it preached, and who thought that in these times of ecclesiastical anarchy, its utility might be increased, by being committed to the press. With their opinion we perfectly accord, and we sincerely hope with the worthy author, that it may be instrumental

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to the promotion of that knowledge which maketh men -wise unto salvation; and that it may lead the candid and christian reader, to view and contemplate our liturgical services with increased delight and satisfaction.

If the perusal of the discourse does not produce these effects, the fault. most undoubtedly, is in the head or the heart of the reader.

It is shewn with great clearness of argument, and neatness of language, that our Liturgy is a " form of sound words," in virtue of its being constructed, according to the best models of Christian antiquity, and as it includes all things requisite to the orderly administration of the Sacraments, and the reverent and edifying public performance of other services: in virtue of its implying, that the Church, whose Liturgy it is, is of an apostolical constitution: and in consideration that it asserts and inculcates the pure and genuine fundamental doctrines of Christianity.

The duty of adhering stedfastly to the Church, and of frequenting her offices is well enforced; and the necessity of calling the attention of her members to this subject, is stated in the exhortation itself, which is as follows:

"Admitting as we have reason to do, that the Liturgy of our Church, is a blessing to us, let us all, of whatever rank, or description we be, shew our sense of it, by invariably frequenting its offices. Opinions are best shewn, by the habits which they produce. So that if, while we profess to adhere to the Church, we neglect to join in her services, either through indevotion,, or to wander to other places of worship, we are not consistent with ourselves, and there is room to suspect the defectiveness of our profession. The absentee, through indevotion, though he may be a member of the body, is a corrupt one, a vessel unfit for the Master's use. And the wanderer to other assemblies, seems not to be acquainted with the constitution of his own Church, nor sufficiently aware of the benefits, which accrue from the preservation of order in society. It should here too be recollected, that even this service, when performed as an act of public worship, by persons not in episcopal orders, or whose place of worship, though called a Chapel, has not received the licence, or sanction of the Bishop, but is opened in defiance of his jurisdiction, then ceases to be the service of the Church of England; and the persons frequenting it, actually become schisma

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tics from the Church, and dissenters of I know not what new description".

"Were these things reflected upon, with the seriousness they claim, we should be as "a city in unity with itself." None of our tribes would resort to Samaria, but all to Jerusalem, "to give thanks unto the name of the Lord." Men would press to enter into his courts. Frivolous excuses would not be found to detain them either from the morning, or the evening service of the Sanctuary; and we should no longer have to complain in our parochial congregations, that the sacrifice of prayer and praise, on working days, is almost every where deserted,"

Though we entertain precisely the same sentiments, and have the same apprehensions as the author in regard to such schismatical places as the one above alluded to, yet it is proper to observe in this place, that from an official communication which has been sent to us on the subject of the Chapel at Islington, it appears that the building has been regularly entered and certified in the Bishop of London's register under the act of Toleration. It is, therefore, to all intents and purposes a dissenting place of worship, which no member of the Church of England can frequent without being guilty of the sin of schism.

Psalm cxxii. 3.

* To these observations, the Ministers of the Church have especial reason to call forth the attention of the inhabitants of Islington; and God is my witness, I produce them, not to give offence, but to discharge a duty,

A Charge delivered to the Clergy of the Diocese of Rochester, in the year 1806; and published at their request. By JOHN LAW, D. D. Archdeacon of Rochester. 4to. pp 20.

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HIS is an able and at the same time a temperate vindication of the clergy, as well as a very judicious admonition to them. It defends them with great success from the charge so frequently and illiberally brought forward by the men calling themselves evangelical minis-. ters, that they do not preach the doctrines which they have subscribed.

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After referring, very properly, for a complete refutation of the position that our articles are Calvinistical to Dr. Laurence's excellent Bampton Lectures, in 1804, Dr. Law observes:

"It is sufficient for our vindication, that our Liturgy uniformly points out the freedom of the will; that it invariably inculcates the doctrine of universal redemption; and that, though it places our ability to perform an acceptable service principally on the intervening assistance of the Holy Spirit, it ceases not to urge the exertion of every human endeavour. We are far from denying such a depravity of human nature as inclines us to evil. We admit that in Adam all died:' but we rejoice both in the co-operation of heavenly succour to further our efforts, and in the assurance, that in Christ all shall be made alive. In every part of sacred history we read of men who pleased God by their works. When the question was proposed to the immediate descendant of our first parent, If thou dost well shalt thou not be accepted? what other inference is to be deduced from thence, than, that the change wrought by the sin of Adam, much as it might reduce his primeval dignity, did not preclude his offspring from the hope of finding acceptance for good works? It is absurd to suppose that these can be unavailing. They are the surest proofs of the soundness of our faith and defective as they are and must be, as well as ineffectual to our salvation, when rested upon wholly in themselves, without any reliance on the merits and mediation of our blessed Redeemer, yet are they the necessary accompaniments of religious belief. Admitting, as we do, that there is a law in our members warring against the law of our minds;' yet we deny that the former is so powerful, as absolutely to bring us into captivity to the law of sin. If vigilance be not used on our part; if we oppose not strenuously the adversary, who seeketh our destruction, and if we supplicate not devoutly the divine grace, sin will then indeed have dominion over us. But the very assurance, that if we resist the devil, he will flee from ust;' and the injunction to work out our salvation," manifestly imply, that much depends on our own exertions; and that to expect the divine assistance, without any efforts to co-operate with it, is a visionary conceit, calculated more to inspire unwarrantable conûdence, than to promote either the glory of God, or the good of mankind. In what manner the holy spirit influences our actions we presume not to determine. Sufficient is it for us to be assured of his concurring and effectual power; and if we do not earnestly pray for this celestial guidance, we neglect the means divinely appointed to lead us to perfection; and we do

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despite unto the spirit of grace." But to expect any sudden and instantaneous illumination of our minds; or to suppose that the pardon of sin is instantly to be obtained, without serious and assured repentance, are assertions not warranted by the word of God, and may lead to consequences of the most dangerous nature."

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The necessity of preaching holiness of life is forcibly urged; at the same time this seasonable caution is given, that a due "confidence be placed on the efficacy of Christ's redemption."

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"And while they who unkindly,' says the venerable author, "and I trust I may add falsely, accuse us of forsaking the fountain of living waters,' and of resorting to human virtues for approbation at the throne of grace, may fancy themselves to be the only true expounders of the faith, let not us return railing for railing;' but in the true spirit of christian charity, let us only remind our adversaries of the pernicious consequences of schism, and entreat them to be fellow-helpers to the truth. They can never improve either the moral or religious state of the world, by representing the established ministers of the church as corrupting the word of God. And they cannot, surely reconcile it to their own consciences to accuse us of aban doning the Articles that we have professed to believe, while we avow, that we are accounted righteous before God, not for our own deservings, but for the merit of our Lord and Saviour;' however urgent we may be at the same time in insisting that good works spring out necessarily of a true and lively faith."

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The following observations on the mysteries of our religion are very sound and excellent :

"If we adopt the too prevalent mode of recommending christianity to the judgment of the wise reasoners of this world, by suppressing its mysterious revelations, or by simplifying its precepts in such a manner as to render it a mere code of ordinary morality, we forget of what manner of spirit we should be. In any revelation delivered from Heaven, it may well be supposed that there will be truths surpassing our understanding. In precepts relating to human conduct, we may reasonably expect a clear delineation of duty; and, in this respect, we challenge the infidel to produce from all his admired writers, such a rule of life as was taught by him, who was despised and rejected of

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* See Articles xi, xii.

Vol. XI. Churchm. Mag. for Dec. 1806.

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men,"

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