which is in part shall be done away. Let us then humbly await the communications of heaven. The highest seraph is probably as much overwhelmed as we in contemplating the essence of Deity. We are lost in the vast profound, which is penetrable only to infinite intelligence: even on the very threshhold of his works we are lost. We throw the torch of reason as far as possible into the darkness: its glimmering discovers a few objects just around where it falls, but all is dark besides, above, around, beneath. If on some of the jutting eminences which abound in the measureless abyss, some bold adventurer has struck out a recent light, this only shews the still greater extent of what is yet to be known. Here revelation arises like the day-star : --but as in nature there are some pits which the sun does not illumine, though it may influence them all; some depths impervious to its ray; many a bed of coral in the sea which gains but an offuscated beam, when the flaming orb on the multitudinous wave makes "the one green red;" many a recess of forest gloom that never fully receives the general radiance; and many a rock, whose centre never was and never will be exposed to the light till broken up in the flames of the last day: so it is in the matter of divine revelation-it has told us much, but not all; more than we could expect ; and, shall I say? more than we duly consider: and even when improving its information to the utmost, we know little, in comparison of what remains. Who shall unfold the wonders of a grain of sand, of the bee's scientific toil, or of foresight and political œconomy in the sagacious ant? Who shall explain a drop of dew, or the cheerfulness of the little grasshopper, who sips it on the point of a leaf? Who shall unbar the castle where the thunders dwell, or define the sources of liquid fire which fill the cauldrons of Ætna, Vesuvius, and other tempestuous magazines of nature? Who shall drag forth in review the armies of lightnings, each with his glittering spear? Who shall explain on what original principle the tide rolls back at the appointed hour, and returns with astonishing flow, untired and majestic, to ebb again in vassal obedience?-what is the invisible, the filmy, but the resistless wall, whose echo to the dashing spray is, Thus far shalt thou come, and no farther? You go up to the power of God, and there you rest you cannot do better. And the man who contests the doctrine of the Trinity because he cannot comprehend it, THOUGH CLEARLY REVEALED, is like the rustic who denies the revolution of the earth round the sun, because the latter appears to descend at evening and to rise at morn; or the boy who avers that the spire of a church is less than the blade of grass near which he reclines, because the one is at a distance and the other almost close to his eye; or as a village-fire on the green seems larger to the wandering mendicant who warms his frozen limbs at its genial and ruddy flame, than the Mars planet at a great remove, or the Georgium Sidus, which seems to glitter on the outskirts of the universe.

And what are we to say after such a review? That-here is a glorious and most blessed tri-personal Deity, quite adequate to his own happiness, the great, the ineffable El-Shaddai. Yet he will make his all-sufficiency overflow to his intelligent creatures. He will form a covenant of grace in his sacred Trinity of Persons, by which all the attributes of Jehovah shall marvellously coalesce in the sinner's salvation. Poor, doubting soul, hear this; let the veteran believer hear it too, and may each adopt the song of the ancient church, Isaiah Ixi. 10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness." And now we turn away at length with a feeling of anguish from the man who, after an evidence so clear and overwhelming, deliberately rejects the triune God, and thus abandons, in its first principle, every doctrine peculiar to the gospel, and necessarily connected with everlasting salvation."

"Holy, holy, holy, Lord God of Sabaoth."

"Heaven and earth are full of the majesty of thy glory.”

The Mediation of Jesus Christ.

Davis.

By T. Jones. Westley and

NOTWITHSTANDING some of the popular errors of professors of religion are sanctioned and approved in this volume, we cannot lay it aside as unworthy our regard or the notice of our readers. It has often occurred to us that the injunction of St. James, “Let the brother of low degree rejoice in that he is exalted," might be stated conversely and enforced with much advantage. Let him of high degree rejoice that he is made low; and, so far as he may, with a conscience void of offence, let him take his weaker brother by the hand,-acknowledge the fraternal relationship,-and accompany him in his walks in the pastures of divine truth. It is confessed that we ourselves are verily guilty concerning some of our brethren. With respect to books, which is the subject we more immediately allude to, we doubt not we have been individually the losers, by neglect of those wherein we may have casually observed that which corresponded not wholly with our feelings or judgment,

The one now in hand treats of the extent of "the mediation of Jesus Christ" unscripturally; the effect of which error is perceptible under several heads of discourse. But, nevertheless, we cannot, after perusing and enjoying a great part of the treatise, refuse to acknowledge the author to be a companion in the faith, and one who has written for the edification and comfort of his brethren. The subject is argued from our Lord's reply to the enquiry of doubting Thomas: "Jesus saith unto him, I am the way, and the truth, and the life." John xiv. 6. The questions, "How is Christ the way?-the truth?-the life?" are answered with great particularity, and their solution forms the principal contents of this work. Of the four parts into which it is divided, the last is by far the most approved: on the results of the mediation of Christ. They are contemplated in an attempt to display the glories in the persons in Jehovah severally, as exhibited in the redemption of the church.

From the fourth part we select an interesting passage: and that it may appear in its full character, we withhold further remarks suggested on its perusal.

"Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." If you have an humble hope of bearing a part in this immortal song, will you hang down your heads like a bulrush, because you have the honour of following your Lord through many tribulations to his kingdom? The object of their worship "is the Lamb that was slain." Not that the humanity of Christ, which is but a creature, is, simply and formally, the object of their worship; but they worship him who has assumed the human nature into personal union with himself; "God manifest in the flesh," God in Christ. Though the world censure or despise us for "honouring the Son as we honour the Father," we have here a good precedent, as we have, in many places of Scripture, the warrant of an express command. Whether men are pleased or not, we will, we must, worship the Lamb that was slain. Why was he "For us." "He loved us, and washed us from our sins in his own

slain?

"He was

blood." How was he slain? He did not die a natural death. slain." He did not fall like a hero, by an honorable wound in the field of battle. He died the death of a slave, of a malefactor. Cruelty, malice, and contempt combined to give his sufferings every possible aggravation. On this dark ground, the perfections of God were displayed in their fullest lustre; and they are the perfections of the great Redeemer, and therefore distinctly ascribed to him by the angels in this chorus of celestial praise. "Power."-"Power belongeth unto God." It belongeth to him eminently and exclusively. All the power of creatures is derived from him. Such is the power of the Lamb. He styles himself the Omnipotent, the upholder and possessor of all things. He exerciseth this power in the human nature. "He doeth what he pleaseth in the armies of heaven, and among the inhabitants of the earth." He has, therefore, all-sufficiency, and uncontrollable authority, for the discharge of his office, as the Mediator and Head of the church.

"Riches."-All the stores of mercy, grace, and comfort, are in him, as light in the sun, or water in the ocean. The apostle, speaking "of the unsearchable riches of Christ," gives us the idea of a mine, the height, length, depth, and breadth of which cannot be investigated, nor the immense wealth it contains be exhausted. Of this fulness the poor are invited to receive freely, and multitudes from age to age have been enriched, and the treasure is still undiminished. None are sent away empty; and when all have been supplied, it will be full as at first.

"Wisdom."-He is "the only wise God, and our Saviour." His knowledge is perfect, his plan is perfect. In himself he is essentially the wisdom of God, and he is our wisdom. It is "life eternal to know the only true God," and therefore it is life eternal to know Jesus Christ whom he hath sent. For he is the only way, and the only door, to this knowledge; no one can come unto God, or attain to any just conceptions of him, but in and by the Son of his love, who so perfectly represents God to us, is so completely the brightness of his glory, and the express image of his person, that whoso hath seen him, "hath seen the Father." By him is opened to us, the unsearchable wisdom of the divine counsels, particularly in the great work of redemption. "No one hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath revealed him." It is by wisdom communicated from him, that his people are made wise unto salvation. Therefore, in time, and to eternity, they will admire and adore his wisdom."

The Call and Change in Time to Blessedness for ever.

A Funeral

Sermon, occasioned by the generally lamented Decease of Mrs. Elizabeth Williams, the beloved Wife of the Rev. W. B. Williams, M. A. &c. preached in the Episcopal Chapel, Homerton, Middlesex, on Sunday, the 22d of June, 1828. By the Rev. George Mutter, M. A. Rector of Chillenden, Kent, and Minister of the Broadway Church, Westminster. Palmer.

It is seldom that funeral sermons, even from the lips of acknowledged ministers of the gospel, are made the vehicle of communicating the pure and precious truths of the word of God. The destroyer of death, who through death effected the destruction of him that had the power of death, the completeness of whose conquest should ever be present to the believer when considering the subject of death, too often gives place to vain compliments on the faith, or a more vain attempt to commend the good deeds of the departed. Thus one of the most commanding means, so frequently

in possession of the preacher, for speaking well of the redemption that is in Christ,' is sacrificed to a very questionable, if not to a decidedly injurious purpose. Mr. Mutter has not fallen into this

error.

The sermon is preached from Rom. viii. 28. " We know that all things work together for good," &c. and is chiefly devoted to a consideration of, I. the characters described. II. The means by which believers become partakers of this love. III. The blessings promised.

The dying experience recorded at the close of the sermon, will be read and contemplated by many with considerable profit. The Roman Catholic Claims; a Question not of Religious Liberty, but of Political Expediency. An Address to the Protestant Dissenters of Great Britain, assigning reasons why (in reference to that subject) they should maintain the most strict Neutrality. With an Appendix. By Joseph Ivimey. Wightman and Cramp. IT is of essential importance that Protestant Dissenters should possess correct and faithful statements of the great question which lies between themselves and the members of the Romish church. For want of this it has been our unhappiness to fall in with numbers of persons of whom we had judged more favourably, floating along the stream of strange opinions, and proving their entire unacquaintedness with principles as obvious as the light of day. The desideratum is supplied in Mr. Ivimey's pamphlet, to the full extent of an address so brief in comparison with the magnitude of the subject.

In the sections into which it is divided the question is stated, and then follow, sentiments in relation to the Roman Catholics at the Revolution of 1688. historical proof of the subjugation of the English Roman Catholics to the see of Rome, in the reign of James I. historical proofs that the Roman Catholics of the present day are subjugated to the see of Rome, the opinion of Lord Colchester, Lord Somers, and the Rev. Dr. Furneaux, and concluding remarks.

If any Protestant Dissenters are determined to persist in closing their eyes against the positive evidence of modern history, evidence daily and hourly confirmed as it is by the measures of English Papists, we may look for no less an absurdity and abomination, than that they should enrol themselves under a similar banner with the arch-demagogue of the sister country, and openly avow themselves recusants to their faith, and rebels to their sovereign.

An important piece of information, conveyed in one of many valuable notes to this address, will be received with unmixed delight by a large portion of its readers. "It has given me unspeakable pleasure to learn, that the Roman Catholics at the Commemoration Dinner,' Lord Stourton, Mr. Charles Butler, &c. &c. were not present at the invitation, or with the concurrence of the United Committee, but as the personal friends of a gentleman"—a Unitarian. The Appendix contains the following most interesting documents:

"The Letter of the Pope to the Arch-priest Blackwell, against the oath of allegiance in 1607." "The Protestation of the English Roman Catholics in 1790, copied from the original in the British Museum.' And "Proceedings of The British and Foreign Unitarian Association,' May 28, 1828."

We strongly recommend Mr. Ivimey's Address to the Protestant Dissenters of Great Britain, in which he has assigned sufficient reasons why (in reference to Roman Catholic claims) they should maintain THE MOST STRICT NEUTRALITY.'

6

LITERARY INTELLIGENCE.

Many of our Baptist friends having expressed their desire that a handsome edition of the late Rev. ABRAHAM BOOTH'S invaluable works in defence of Pædobaptism was printed, we have the pleasure to inform them, that arrangements have been entered into with Mr. EBENEZER PALMER, of Paternoster Row, who has undertaken to publish the same in three 8vo volumes, printed with a new type, on a very superior paper, and embellished with a frontispiece, exhibiting the Tablet erected to Mr. B.'s memory, in his late Meeting-house, Prescot Street. The publication will be conducted by a committee of the Baptist Fund, and it may confidently be expected early in October.

The Third Volume of the Works of the English and Scottish Reformers, edited by the Rev. THOMAS RUSSELL, will be published on the 1st of September.

In the Press, and will be published, on the 10th instant, Twelve Sermons on the Two Covenants, or, the Law and the Gospel. By the Rev. ROBERT HARKNESS CARNE, A. B. Minister of High Street Chapel, Exeter.

Preparing for publication, Twelve Lectures on Ecclesiastical History and Non-conformity. By the Rev. ISAAC MANN, A. M. Minister of Maze Pond Meeting.

A Fourth Edition of Palmer's. Select Pocket Divinity is just published; the Numbers may now, therefore, be obtained either separately or in boards, and three new Articles are in great forwardness which are intended to complete the Second Volume.

Shortly will be Published, The Preacher's Manual. A Course of Lectures on Preaching. By S. T. STURTEVANT, 2 vols. 12mo.

Just Published, Price 4s.-Crown Street Chapel Tracts, by the Rev. J. REES, containing an Abridgment of Jacomb on the Romans, Harris's on Prayer, and Watson's Divine Cordial, in one volume, 12mo. boards.

ANNIVERSARY, PECKHAM.

The Ninth Anniversary of the Baptist Church, Rye Lane, Peckham, will be held (by divine permission) on Wednesday, the 6th of August, when Three Sermons will be preached :-that in the Morning, at Eleven o'clock, by Mr. UPTON, of Blackfriars; in the Afternoon, at Three o'clock, by Mr. DAVIES, of Walworth; and in the Evening, at half-past Six o'clock, by Mr. HEAP, of Bury Street. After each Service, a Collection will be made.

BERESFORD CHAPEL, WALWORTH,

Having been shut up for enlargement, will be Re-opened, SUNDAY, Aug. 10, when Two Sermons will be preached, in the Morning and Evening. Service at the usual time.