respected deceased. Mr. M. we fear is one of those preachers who, for the display of their abilities, select a text of scripture from which they can deduce some over-strained and before unthought of position, which they erect high, and barrier round about with so much dark and verbose argument, that the awakened sinner, who attends the ordinances of his God with other hopes than to be amused or astonished by the preacher, leaves the temple of God in admiration, it may be, of his talents, but utterly ignorant as to any real essential knowledge of the text which was talked about.

That preacher occupies a dangerous station indeed, however elevated, and the more elevated the more dangerous,-who thus trifles with the souls of men; and instead of placing before them food convenient for them, brings only the husks of some incomprehensible and untenable theory.

Mr. Noel's sermon is from Hebrews xiii. 7, 8, and contains some good observations. There is a sketch of a sermon by Mr. Howels appended, which contains many original and striking remarks. Mr. Howels was indeed a scribe well instructed; we should rejoice to see more like him in this day of empty profession. Preachers who tear aside the gaudy covering, and shew the corruption which revels in the mind of man, and when, by the divine blessing, the affrighted soul hath perceived his depravity, points to the only and efficacious fountain wherein is cleansing, such as these are indeed scarce.

The Missionary Annual for 1833. By William Ellis. 18mo. London: Seeley.

ANOTHER of that now numerous class of ephemeral publications, whose best recommendation is their prettiness. Few of our readers would care to open the pages of this gaudy volume, still less would read them with any gratification. They are like the summer insect, born to be admired for the brilliancy of their garb, and then to die useless and uncared for.

A Religious Catechism, including some Hints of a Biographical and Historical Nature. By John Stevens, Minister of Salem Chapel, Soho. Fourth Edition, 18mo. pp. 60. London: E. Palmer.

WE are glad to see that Mr. Stevens has again republished his very excellent "Religious Catechism." Although intended for juvenile readers, let not adults suppose it unworthy a perusal; there are but few who would rise from a reading without having gained some information of which he was before igno

rant.

Original Gospel Hymns and Poems. By John Kent. Being the whole of his Writings, with recommendatory Prefaces by John Andrews Jones and Thomas Hardy. Seventh Edition, 18mo. with Portrait. London: J. Bennett.

ANOTHER new edition of the well-known little volume of John Kent, to which however is appended some additions: we observe the Elegy on Dr. Hawker, the Fall and Restoration of Zion, and a few others, not contained in the preceding editions. To those who know this author, and have already tasted the pleasure of perusing his hymns, we need say nothing to recommend them; to those, if there be any among our readers, who are strangers to our friend's writings, we would say, John Kent is one gifted really with a poetic talent, which he has been privileged to devote to the cause of his God; and he has furnished for the church of God hymns which the saints may join in singing without being compelled to cease by the leaven of Arminianism intruding, as is the case with too many,-and thereby spoiling the whole lump.

Oxford: Academical Abuses disclosed by some of the initiated. 8vo. pp. 30. London: B. Steill.

THAT in the new parliament an attempt will be made towards a reform in every department of the church establishment is quite evident; but while we are constrained to acknowledge with unfeigned regret the crying necessity for some alteration in the secular ministration of her affairs, as well as a judicious and tender revisal of her liturgy, we hesitate not to declare our great apprehension, that attempted as the matter appears too likely to be, by those who know not God, by those who are evidently the votaries of a blind and selfish infidelity, the church of England will lose all that is truly spiritual, and that ere long, England will sit desolate, making, nationally, no profession of belief.

We wait these events in a prayerful attitude, confident, however, that the God of the whole earth will do right.

The pamphlet before us is a disclosure of circumstances relating to the introduction and education of youth in the University of Oxford. We have neither the means nor the disposition to bring their accuracy to the test: if true, they are further confirmation of what has long been our opinion, that some reform is necessary, if otherwise, they will effect no injury.

RELIGIOUS INTELLIGENCE.

ON Tuesday, November 6, 1832, Mr. John Trimming was set apart to the Pastoral Office over the Particular Baptist Church, at Irshlingborough, Northamptonshire. Mr. Woollacott, of Westminster, stated the principles of dissent, explained the

QUESTIONS TO THE KIRK ARMINIANS.

[With much pleasure, we accede to the request of our North American correspondent, and publish the following; feeling that the introductory observations also apply to many professors of our own city, and that the questions are such as they will find it matter of difficulty Scripturally to answer.-ED.]

SUCH is the degeneracy of the present times, in which men begin to think as they please and to live as they list, that nothing can form a criterion to distinguish one man from another. A particular outward profession is now no mark of a corresponding inward principle. The landmarks of churches are now of no use-they are broken down by men of their own communion, who have no hesitation in impugning the wisdom of those venerable men who erected them. The doctrine of God's sovereignty, and the vital doctrines connected with it, which are the only safeguards of any church, are decried as non-essential, and attacked with a virulence that characterizes the enemy of truth. This, however, is one of the signs of the last days, and, though every child of God should mourn over this state of Zion, yet he must rejoice that the foundation of God standeth sure, having this seal, the Lord knoweth those who are His.

May the Spirit of the Lord raise up a standard against error, which now cometh in like a flood.

To the advocates of free-will and general redemption, in the Scotch Kirk of this city, the following questions are proposed. Let them remember, that a whole life spent in Sabbath school and tract-dispersing operations, will never atone for a single word spoken against the truth of Jehovah, whose counsel shall stand, and who will do all his pleasure.

QUESTIONS.

1. What is meant by God's choosing his people in Christ before the foundation of the world? Eph. i. 4.

2. How is it that vast numbers perish in their sins, and are not at last redeemed?

3. How is it that God can love an object with great love, and yet suffer that object to sink to eternal torment? Eph. ii. 4.

4. How can Divine justice demand a second payment of the same debt? 5. How could God be just to his Son in not granting him the people for whom he paid so ample a price?

6. How can Christ say, in the last day, to many, that he never knew them, if he had once known, and loved, and redeemed them? Mat. vii. 23. 7. What love could God have had for his Son, to put him to unutterable grief for thousands whom he knew would not be benefited thereby? 8. What wisdom would God have displayed in devising a plan which he knew would not answer the end designed?

9. If all men have an equal interest in the redemption of Christ, how is it that heathen nations have lived and died without ever hearing of it? 10. How can Christ be a perfect, and the only Saviour, if what he has done avails for none to salvation till some act of the sinner is added?

11. How can salvation be wholly ascribed to grace in opposition to works (Eph. ii. 8, 9), if the will and works of the creature are needful to make it real and certain?

12. Why should Christ say of some, that unto them it was not given to know the mysteries of the kingdom, if they had as much an interest in them as those to whom it was given? Mat. xiii. 11.

13. Why should God hide the things of salvation from those who are

wise and prudent in their own eyes, if he had provided them for all alike? Matt. xi. 25.

14. How is it that the Scriptures continually represent God as absolutely choosing his people to eternal life, if salvation do wholly rest on the creature's choice? John xv. 16.

15. How can life eternal be a free gift, if it cannot be ours till we have brought the price of our faith and obedience? John x. 28.

16. If salvation were so liberally and indiscriminately provided for all men, how is it that so few, comparatively, in every age have savingly believed?

17. What is meant by many being called, and few chosen? Matt. xxii. 14. 18. Is God's eternal choice the cause of our faith and holiness; or is our faith and holiness the cause of God's electing us?

19. What is meant by "the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth? Rom. ix. 11.

20. What is meant by Jacob being loved, while Esau, his brother, was hated, if God has made no difference between one man and another? Rom. ix. 13.

21. What is meant by Israel zealously seeking but not obtaining that which he sought for, while the election obtained it, and the rest were blinded? Rom. xi. 7.

22. If God is pleased to leave sinners in their native darkness and blindness, which they love and choose rather than light, that they cannot savingly see, who is able to give them a saving sight? Rom. xi. 8.

23. Would God thus have given a spirit of slumber to some eyes that they should not see, and ears that they should not hear, if he had designed and intended their salvation equally with others whose eyes he savingly opens?

24. Is not God the sole giver of saving faith?

25. What is the state of those to whom it is given?

26. Is not faith as much the gift of God as the Saviour himself? Eph. ii. 8. 27. Are not sinners as unable to prevent salvation as they were to provide a Saviour?

28. Who is able to continue in unbelief, when the Lord actually works faith in the heart without waiting the sinner's consent?

29. Is not the gift of faith equally absolute and unconditional as the gift of a Saviour?

30. If the gift of a Saviour was real and certain, shall the gift of faith be less real and certain?

31. If God bestowed the greater gift of a Saviour when man deserved nothing but death, will he withhold the lesser gift of faith for the want of some qualification in the sinner?

32. If God had intended redemption for all men, how is it that he gives not faith to all men?

33. If faith was given to all men, how is it that thousands die in unbelief? 34. Where is there one whose heart is not enmity against God until changed by regenerating grace? Rom. viii. 7.

35. Where is there one, therefore, that would come to God for salvation while in a state of enmity?

36. If all men were left to their own will and choice, could a single soul be saved?

37. If men were left to their own will, would they not keep as far from God as possible, and consequently, from salvation?

VOL. IX.-No. 105.]

E

REVIEW.

Christ alone Exalted: being the complete Works of Tobias Crisp, D.D., in Fifty-two Sermons, with Notes, and Life of the Author, by John Gill, D.D., 2 vols. 8vo., with Portrait. London: Bennett. Christ made Sin: evinced from Scripture; (Cor. ii. 21). In Defence of Dr. Crisp's Sermons, by his son, Samuel Crisp. 8vo. London: Bennett.

In our last volume, p. 284, we noticed the first part of Dr. Crisp's Sermons, and we are happy in being able to say, that it has been completed with equal neatness, and is, altogether, the handsomest edition which has yet been published.

1

It was well to follow it on with the son's Defence, for although the son had a higher object in view than simply to defend his father, as he amiably expresses himself in the following short Postscript, it evinces what is very pleasing, that the son had been likewise brought to bow to the sovereignty of Jehovah, and had been made partaker of like precious faith with his venerable father.

POSTSCRIPT.

If a f any say, "Why doth this person trouble himself to write thus in vindication of his father's sermons?"

I answer, it is least of all for the honour of my dear father, though I account it a greater blessing to be the son of him whom the Lord so eminently used and owned in the ministry of the gospel, and conversion of many souls, than of the greatest lord in the land; but for the sake of our dear Lord Jesus, whose glory is eclipsed by the setting up man's righteousness in the matter of justification; upon which account, I may say, "the zeal of thine house hath eaten me up, because thy vows, O God, are upon me," concerning that sermon, 11th of August, 74, which is for substance the same with the quotations out of May, 53, in this epistle spoken to: and if any saint be offended hereat, I grieve; if any be confirmed and refreshed, I rejoice, who am the meanest

May 1, 1691.

SERVITEUR de Dieu,

We have before now read Mr. Samuel Crisp's volume, and are sure, that all who prize the first work will think equally high of this also. We shall give an extract, from which they may form their own opinion.

Another objection may start up, and startle some poor soul, and he may say, you allege that Christ was made sin for all believers above one thousand six hundred years ago, when he hung on the tree; and thence you conclude "the worshippers once purged, should have no more conscience of sins;" Heb. x. 2. Then, when a man hath by faith laid hold on Christ for life and salvation by him, and being by Christ's once offering himself for ever perfect, what need hath that man to exercise himself to have a conscience always void of offence toward God and man?" Acts xxiv. 16. And what need he take heed to do nothing that may make his conscience fly in his face?