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lips of these persons. The most explicit avowal of opinions which Mr. S. here professes to deprecate, we have ourselves heard from an individual, who would, as we believe, in the restricted sense of the terms, claim him as a friend and associate. Nay, we must renounce our credit in the most respectable testimony, if Mr. Snow himself has not employed a mode of expression, which nothing but an unworthy sophistry could reconcile with the declarations he now makes. If such be the case-but we forbear-it is not our part to upbraid, or to force those upon their knees before the public, whose own ingenuousness does not place them in that position. We suggest but a single hint in conclusion. The History of the Church teaches us, that the one feature which has the most invariably attached itself to heresy, is, an ever shifting evasion. The dishonest have evaded because they were dishonest; the sincere have acted the like unworthy part, from the very necessity of the case, and the absolute impossibility of pursuing a straight-forward course upon the ground they have unhappily chosen to occupy. Art. V. Sermons on the Evidences, the Doctrines, and the Duties of Christianity. By the Rev. W. H. Rowlatt. A.M. &c. &c. 2 Vols. 8vo. Price 17. 1816.

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UR readers are aware that we do not profess to review all the sermons, or series of sermons, which are continually issuing from the press, the greater proportion of which never pass beyond the circle of private friendship, while not a few sink at once into merited oblivion. The mode which we have adopted, as some limitation is necessary, has been to arrange the mass of sermon writers into several classes, and to notice distinctly the productions of two or three of those who may be considered as taking the lead in each classs. There have been, happily, a very considerable number, who have recently distinguished themselves by their open avowal, their scriptural explanation, and their able defence of the essential truths of Christianity. These writers manifestly belong to the evangelical class, and to them, with whatever denomination they may be connected, we are at all times desirous to pay a due attention. There are others who belong to what may be denominated the polemic class, consisting of those who write and publish sermons for the express purpose of assailing. popular errors, or vindicating controverted doctrines. These are manifestly legitimate objects of criticism, and so far as the matters in dispute are worth contending for, we have felt ourselves bound by our duty to the Christian Public, and our attachment to truth, to balance the respective claims of such controvertists. Again, there are others, who constitute, perbaps, the great majority of modern sermon-writers, that belong

to the ethical or didactic class, who seem to consider it their duty to steer clear of all doctrinal statements whatever, and to inculcate only the moral precepts of Christianity; whose discourses seem rather to have been extracted from the writings of Plato and Seneca, than founded on the sublime and evangelical precepts of Christian Revelation. Some of the writings of this class may be useful, as far as they go, provided that the morality they inculcate be not enforced by false and unscriptural motives they can have however no just pretensions to the appellation of Sermons, by which has ever been understood something widely different from a mere ethical essay. Nearly allied to this latter class, are those writers who may be denominated fashionable divines, whose discourses are accommodated in doctrine, expression, and general costume, to the prevailing taste of the times, and to certain oracular standards, whom all the world admires.

The Author of the volumes now before us, belongs to this order and from the specimens with which he has favoured the public, we are enabled to furnish our readers with the distinctive qualities of this species of composition.

In the first place then, it would seem absolutely necessary to a modern fashionable discourse, that it be very short; thus our Author informs us in his preface, that the sermons are short, in compliance with the prevailing custom of the times; but,' he adds, if they are read as slowly as I think all sermons ought to be, they will occupy about twenty minutes in the delivery.' In the next place, it would appear requisite, from these models, that sermons of this class should be altogether without plan and method, or, if the preacher have any connected train of thought, that it be effectually concealed from his hearers, lest he should be suspected by them of having adopted the antiquated and puritanical fashion of dividing sermons into heads, and particulars, and subdivisions. The discourse, moreover, must not be textual; a very slender and remote connexion between the scriptural motto prefixed, and the sentiments subsequently delivered, is amply sufficient. Another requisite is, that the language be not theological; that none of those terms which are considered as cant phrases, or which savour of Methodism and fanaticism, be introduced; nor must it contain many citations from the Holy Scriptures. Here and there indeed it may be allowed to introduce a direct quotation from the sacred volume; but the general character of the style must not be scriptural; nor is it on any account admissible that the obsolete terms with which the sacred volume abounds, should be adopted, without suitable explanations and comments. It is further required, if the discourse be doctrinal, that the doctrines it containe be exactly conformed to the modern theological

creed, and while a profound respect is professed for the Ar ticles and Homilies of the Church of England, no appeal must be made immediately to those uncouth and antiquated writings themselves, but rather to some of the fashionable modern interpreters of those authorized formularies. The sanction for such doctrinal statements must be taken, not from the New Testament, nor even from the Liturgy itself, but from the Elements of Theology,' the Refutation of Calvinisin,' or some other oracular publication of modern times. Again, if the sermon be hortatory, the exhortations must be of a very general kind, and delivered in soothing accents; no vehement, or pointed, or terrifying expressions must be used, which may engender fanaticism, or drive the sinner to madness and despair. Finally, a great proportion of the discourses must be on the Fasts and Festivals of the Established Church, since this will afford the preacher an excellent opportunity of eulogizing his Church, and of warning his hearers against evil and designing men, who aim at its subversion; a topic on which it is allowable to declaim with vehemence, and to exhaust all the terms of opprobrium which our language contains. This would seem to be a just and impartial representation of that style of preaching which is now adopted by many, in compliance with the prevailing custom' or fashion of the times; and it would be easy to gather proofs and illustrations from the volumes before us, of each of these particulars, exclusive of the last. In adverting to Separatists, the Author has, with one or two exceptions, assumed a tone of moderation and candour well worthy of imitation, and which has seldom been exhibited by preachers and writers of

his class.

We cannot, however, dismiss these volumes, without a few additional strictures, by which our readers may be enabled to form a correct estimate of their merits or defects. That the Author should feel it necessary to offer an apology for the publication of two volumes of Sermons, which, he modestly admits, 'make no pretensions to originality, nor approach those ad'mirable models of discourses for the pulpit which are al'ready possessed,' is not surprising; but we were surprised to find that he deemed it necessary to apologize for the writing of new Sermons, instead of delivering those of others, and to excuse his conduct in doing so, by a quotation from Paley, in which that distinguished writer recommends to the junior clergy, the composition of their own sermons, because however inferior their compositions may be to those of others in some respects, they will be better delivered, and better re'ceived.' We were certainly not aware that matters were come to such a pass with clergymen of the establishment, that

it had become necessary for them to apologize for the production and delivery of their own sermons!

Many of the Discourses of Mr. Rowlatt which are on general subjects, possess considerable merit, and are unobjectionable in sentiment, but against the theology of these volumes, we feel it incumbent to enter a most decided protest. A few instances may suffice to justify this protest, if not to the Author, yet at least to those whose religious principles accord with our

own.

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In the Sermon on The Goodness of God,' the Author makes the following remarks relative to the doctrines of original sin, and hereditary depravity.

We may therefore rather be said to inherit the consequences of Adam's transgression, than to partake of his curse. And I know not whether this consideration may not help us to remove some of the difficulty that has at all times been felt upon the subject of original

sin.

That we are partakers not of Adam's original purity, but of the corruption that he acquired by sin is evident; and therefore that we are all of us more or less disposed to transgression, and in a greater or less degree guilty of personal offences, admits of no doubt: and that this depravity of our nature is the consequence of the fall, is also certain: but that we are in any other sense than this involved in Adam's guilt, that we can be said to share in his actual sin, otherwise than as being affected by its consequences, is a matter that has created much doubt in the minds of good and learned men. To some it has appeared to be strange to say, that those who honestly and uniformly endeavour to regulate their lives by the principles of the Gospel, are nevertheless sinners; and that even infants and ideots, who are incapable of actual sin, come under that description. And others we know (overpowered it should seem by the force of scriptural language upon this subject) have yielded to the most frightful alarms, and imagined themselves to be overwhelmed with guilt, though their conduct may have been eminently virtuous. The doctrine of our Church, as deduced from Scripture, gives no foundation, I apprehend, for this opinion.' pp. 168-170.

In the same spirit, and apparently from an apprehension lest too gloomy notions should be entertained concerning the degree and universality of man's apostacy from God, the Author endeavours, in a Sermon upon The Atonement,' to qualify the subject, and give as mild a representation as possible of the doctrine of universal depravity.

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There is something in this universal imputation of sin, that is calculated not only to alarm our hearts, but also at first to shock our understandings. It is true that we cannot look around us, without receiving ample proof of the prevalence of vice. It is in vain that to the commandments of God, are superadded the terrors of human punishment: the breach of all His laws is still fatally frequent. But it

will be said, are there no exceptions? Is virtue indeed an empty name? Is there " none that doeth good, no not one?" Sad indeed would be our condition, were this representation just. Powerless indeed would be the Gospel, if it had produced no better effects than these. Hopeless, indeed, would be the task of its ministers, were human nature so depraved, as this description would imply. An impartial view of our species will afford a more consolatory prospect. Amidst much that is evil, we shall discover also much that is good. Our temples are not yet deserted. Our holy religion still has sincere and numerous votaries. You still resort hither to seek that peace which the world cannot give, and I trust, that you seek it not in vain. Nor is religion confined to the observance of its outward forms and ceremonies. Its genuine fruits, perhaps, were never more abundant. On all sides the benign effects of Christianity are distinctly visible. The hungry are fed, the naked are cloathed, the afflicted are comforted, the imprisoned are visited, the ignorant are instructed. Nevertheless, we must still confess with the Apostle, that "all have sinned and come short of the glory of God."" Vol. I. pp. 182-184.

On the doctrine of Divine Influences, the following passage occurs, in which the utmost solicitude is manifested, both by the Preacher, and by the Rt. Rev. Prelate from whose writings it is partly extracted, to guard against the fanatical, and enthusiastic notions relative to conversion and Christian experience, which are supposed to prevail to a most alarming degree in the present day. After having stated the conviction of the good man, that his own natural infirmity will be strengthened by spiritual assistance, his own deficiency be supplied by Divine grace,' and adverted to the consolation which such a conviction is adapted to inspire, the Author proceeds to deduce the following conclusions:

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• It rests therefore upon the concurrent authority both of Reason and Scripture, that the operation of the Holy Ghost upon our hearts, is a true doctrine and indispensable for our salvation; but that its influence cannot be distinguished from the operations of our own minds that we cannot know whether we be under the guidance of the Spirit, except by comparing our lives and principles with the word of God. But whilst we maintain that every true Christian is "inspired, enlightened, sanctified and comforted, by the Spirit of God; let us reject all claim to private revelation, all pretension to instantaneous and forcible conversion; let us disclaim all suggestions or perceptions, known and felt to be communicated by the immediate inspiration of God."

It may be observed, that upon this subject, as upon so many others, there are two extremes, into which different persons are apt to run from different causes, and that truth and safety are to be found in a middle course. Whilst some from ignorance and enthusiasm easily. fall in with the notion of the irresistible operation of the Spirit, and thus cheaply purchase for themselves the claim to superior sanctity: others in the pride of reason and intellect, unwilling to admit what VOL. X. Ñ.S.

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