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What spiritual advantage can possibly accrue from the utterance of such crudities? Let it be remembered, that these quotations comprise all that the preacher has advanced, bearing the least shade of faithfulness, as applicable to those he addressed; and that he had not as yet spoken one sentence to the glory of that grace wherein the church is accepted in the Beloved; and for what purpose could such trash be introduced? We will undertake to answer: that Mr. Hall, probably unconscious of the dangerous consequences of the measure, had furnished a picture of moral excellence surpassing all that is on scripture record concerning the Lord's saints, and this flimsy shading is thrown in, lest he should appear the advocate of human perfection!

When drawing to a close, he has a variety of remarks on the effects of a gospel ministry, and on the prospect of the minister and hearers meeting at the day of judgment; "he to give an account of his ministry, you of its effect on your character." With respect to many of the latter, he observes,

With what delight will they renew the intercourse which death had interrupted, and retrace together the steps of their mysterious pilgrimage; while the gratitude they will experience towards him who was instrumental in conducting them thither, will be only inferior to that which they feel to God and the Lamb.

Such an unwarrantable sentiment, may have the effect of increasing the vain-glory of those who seek the praise of men more than the praise of God; arguments founded thereon, may induce many to enter on the Lord's work, of whom the Lord hath said, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied they may excite carnal hope, and allay spiritual desire, in the minds of hearers of the word; but, as the Lord liveth, they can be productive neither of instruction nor consolation to a spiritual mind. Nay more-there is couched in the idea, that which is derogatory to the inspired penman's testimony, that God shall be all in all, dishonourable to Him that sitteth in the midst of the throne, and opposed to the whole of the declared will of God. But we cannot devote more space to the important point. We lament to think that the current_religious publications are likely often to attract our attention to the same. Passing by many things inimical to true godliness, we come to Mr. Hall's final appeal to his auditory :

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Let us obey the voice that calls us thither; let us seek the things that are above, and no longer cleave to a world which must shortly perish, and which we must shortly quit, while we neglect to prepare for that in which we are invited to dwell for ever. Let us follow in the track of those holy men, who, together with your beloved and faithful pastor, have taught us by their voice, and encouraged us by their example," that, laying aside every weight, and the sin that most easily besets us, we may run with patience the race that is set before us." While every thing within us and around us reminds us of the approach of death, and concurs to teach us that this is not our rest, let us hasten our preparations for another world, and earnestly implore that grace, which alone can put an end to that fatal war which our desires have too long waged with our destiny. When these move in

the same direction, and that which the will of heaven renders unavoidable shall become our choice, all things will be our's; life will be divested of its vanity, and death of its terrors.

Had we refused to say a word in reprobation of the former part of this funeral sermon, the concluding address would have furnished sufficient matter demanding at our hands a faithful exposure. We lay it before our readers for the exercise of their own judgment, only remarking, in conclusion, that if the highly-talented preacher must appear as an opposer of Jehovah's purpose and grace, let him, hereafter, from the abundant stores of his own acquirements adopt such terms for the expression of his sentiments, as will cast a thick veil over the errors he attempts to hide.

Fragments of Divinity, for the Heirs of Salvation. By H. Fowler, Author of Original Hymns, &c. &c. Day, Goswell Street.

WE have much pleasure in gathering such "fragments" as these, and presenting them to the reader, so that of whatsoever comes under our review, worthy of commendation, nothing may be lost. They appear chiefly designed to meet the circumstances of that portion of the Lord's people, whose experience of the difficulties of the way, causes them frequently to groan being burdened. In them we mark a correct delineation of the gross depravity of unsanctified nature-of the sorrows and tribulation of the world—and of the buffetings and fiery darts of the great adversary. But this is not all—for the extract we intend making will show, that the author also knows well to describe the ground of sure protection,' certain instruction,' and final deliverance of God's flock.'

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The several subjects discussed are," the saint's trouble and salvation"-"the Lord's naked bow"- "the heart dissected, and self exposed"—"the sacrifice of the wicked, and the prayer of the upright"- sure protection, and certain instruction for God's flock" "Christ's lambs, and the manner of their feeding"—and, “the poor man, and his refuge described." Under the fifth head enumerated, are the following remarks :--

"And I will turn mine hand on the little ones."-Zech. xiii. 7.

The former part of the verse speaks of the shepherd, which is Christ, the Good Shepherd; (John x. 14.) and of the sword awaking against him at the command of Jehovah the Father. Here is shewn the rights of jus. tice: He will by no means clear the guilty. Jesus took on himself the sins of his elect, he became a sinner in the view of justice: he was considered the law-breaker, and must bear the punishment due to transgressors, as Isaiah liii. 5. to the end of the chapter.

Sins, in scripture, are called debts. God the Father is represented as our creditor; and we are debtors, and are by Adam's debts, (which are transferred to us,) and by our own debts, become quite ruined, and must of necessity be shut up in the prison of an eternal hell, for any thing we can do to help ourselves. We are cursed by the law of God, for our departure from its right rules, which are holy, just, and good: we are in alliance with the devil, do his commands, act under his diabolical influence,

and are enemies to God by wicked works. This is every man's condition by nature-dead in trespasses and in sins. Reader! if the Almighty bath shewn you what you are; if he hath led you to Horeb, and you have heard the voice of words, your boasting is at au end—your righteousness appears filthy rags-your comeliness is turned into corruption. Can you help yourself? Can you draw near to God upon the ground of works? Can you extenuate your crimes? Can you subdue sin? Can you work up your heart to love God? I am certain you cannot do any of these things. Neither can you believe; for working for life ends, when believing begins. The burdened conscience finds relief, when faith is given to take hold of God's strength, and not till then.

Christ is the appointed surety for his elect. The Father who appointed him, looked to him for the payment of our debts, and our debts he fully paid declaring with his last breath, It is finished! Upon the ground of this finished work of Jesus all the elect are accepted, and for ever blessed; their debts all paid, and their redemption is for ever. As God the Father looked unto Jesus, so must a guilty sinner look to him also, or go into black despair. There is no other name under heaven given amongst men, whereby we can be saved. The little ones in the text, are God's elect family, who are frequently called lambs-and called a little flock; and a very small remnant. The largest visible body of saints that were ever upon the earth at one time, were but few, compared with the number of those who were strangers to God. And when I reflect on the doctrine preached by some men, who tell us that God wishes all men to be saved, and has done all he could, and given them a fair opportunity to improve their talents; I am struck with a kind of horror at such awful reflections upon the perfections of the Most High!

It is a most consolatory truth, that the Lord will not reject or despise the sinner, early or late, who calls upon him, and returns to the Most High. But let it be remembered, no man can turn to God, or seek the face of God, till sought out of God. If, therefore, I am a seeker of the Lord-if I call upon the Lord, be my case ever so deplorable, it amounts to a presumptive evidence, that I am one of those whom the Saviour promises to gather. See Ezek. xxxiv. He turns his hand upon the little ones. Come, poor "little faith," and behold the gracious promise of the Good Shepherd. Hath he not turned his hand upon thee? How couldest thon ever taste the sweetness of his promise, if he had not turned his hand upon thee? How couldest thou find a sweetness in thy meditations on his name, and condescending mercy and love, if he had not sought thee out, in the cloudy and dark day? There was a time when thou didst delight in banishing every thought of religion and Jesus Christ from thy thoughts; but now, thy sorest grief is, that thou canst not say, " My Lord and my God," or "My beloved is mine, and I am his." This proves that his hand has been turned upon thee in mercy; and 'ere long, he will set his hand a second time to work, and bring thee forth to light, and thou shalt behold his righteousness. His hand will subdue thy stubborn unbelief, and drive out the buyers and sellers out of the temple of thy heart; for such is his promise: I will take the stony heart out of your flesh, and will give you un heart of flesh; I will pour my spirit upon you, and you shall live. And this is what the Redeemer means, when he saith, But the Comforter, which is the Holy Ghost, whom the Father will send unto you in my name, he shall teach you all things, and bring all things unto your remembrance, whatsoever I have said unto you. This Comforter will come in the name and power of Jesus; and lead out thy soul to a holy resting in the fulness of Jesus; therefore, call upon his blessed name."

We should have been exceedingly gratified, had several of the fragments contained more of the spirit and life of true godliness, and,

consequently, less of the gloom and darkness in which it is the lot of some, in a greater degree than others, to walk.

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The Uses of the Athanasian Creed Explained and Vindicated. Sermon preached in the Church of St. Helen's, Worcester, on Tuesday, May 17, 1825, at the Visitation of the Venerable R. F. Onslow, M. A. Archdeacon of Worcester. By Henry Card, D. D. &c. &c. Vicar of Great Malvern, Worcestershire. WHILE the various parties connected with the established church, and a host of dissenters, unite to oppose themselves to the gospel principles on which the Athanasian, Nicene, and Apostle's creeds are founded, we greatly rejoice when we find within her own pale, those who stand forth undaunted in their defence, and who, "mighty in the scriptures, are enabled to give a reason for the faith they profess. We cannot do justice to the admirable argument of Dr. Card, by any remarks of our own, and therefore prefer laying before our readers such extracts as are most congenial with the view we take of the very important subject. But first we will state our opinion of that greatly vilified and much neglected formulary, the Athanasian creed,―the exclusive topic of the present discourse. It has ever appeared to us to form a most comprehensive, and certainly the most concise summary of scripture testimony to the doctrine of the Trinity. It comprises "the ground-work of all godliness"-experimental and practical. It is, as Dr. Card expressively asserts, the great bulwark and preservative' of the first principles of our holy faith. And we would moreover add, that while this, with the other creeds, are retained in the services of the national church, and the catholic doctrines they embrace are upheld and inculcated by her ministers,-notwithstanding she has nourished and brought up children who have rebelled against hershe may bid defiance to the multitudes marshalled in opposition, nor fear the issue of the war. The following bold and unanswerable statement is commenced on page 12.

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Addressing myself to an audience of clergymen and scholars, I know then, I repeat, no better mode of contributing my mite to the truth of our faith, or more likely to engage their attention, than to explain and vindicate the uses of the Athanasian Creed, as being, of the three which stand in our Liturgy, the one which is chiefly branded with every vituperative epithet, that a perverted ingenuity can devise, and to attempt to shield it from this overwhelming association of repugnance, prejudice, and disgust, with which the very sound of the epithet Athanasian, is coupled in the minds of many. This I propose to do, though at the hazard of subjecting myself to the charge which is so unjustly fastened upon this Creed itself, namely, that of endeavouring to explain in detail a doctrine which is confessedly inexplicable.

It is to be remembered that, at the time the Athanasian Creed was established, the doctrine of the Trinity in Unity had lighted up a passionate aversion in many bosoms. Every shade of heterodoxy was found among the dissidents. The Sabellians exclaimed against a Trinity of persons, the Arians denied the proper divinity of Christ, and the Apollinarians, in their excessive anxiety lest that divinity should be degraded,

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rejected the component parts of its humanity. In this fierce conflict of opinions, the Athanasian Creed appeared as a salutary antidote among poisons, to recall the deluded, to confirm the wavering, by explaining what was ignorantly mis-conceived, and by exposing what was wilfully misrepresented. It is evidently therefore getting into a wrong track of observation, if we look upon the Creed as a cunningly devised system, set up with so many turns and complications, as not to fall within the scope of popular comprehension, and so to exercise a tyranical and spiritual controul, instead of a declaration of opinions, whose simple and terminating object it is, to restore the true faith to the original supremacy which belonged to it, and from which it had been driven by tenets of a most mischievous character and effect.

Omitting all particulars, it only states leading propositions, and opposes general truths to general fallacies. It roots out the wrong principle where it exists, and defends the right where it is violated. For one set of positive articles, it furnishes another. It briefly enumerates what is the truth, in reference to what is not the truth, or what has been advanced against it. Equally averse from false philosophy and fanciful theories, it draws its principles pure and unsullied from the fountain head of inspiration. What the scriptures sanction not, it disclaims; what they dictate, it maintains and enforces. In this aspect of it, all is clear, distinct and intelligible; but if we take it in any other, we shall be involved in a labyrinth of inextricable error and confusion, since we must never forget that there is a wide difference between understanding the meaning of the Creed, or the doctrine which it propounds, aud comprehending the thing itself, or the mystery to which it relates. There is no difficulty, for instance, in believing what it teaches, that there are three divine persons who are the one true God, and that one of them, namely, the Son, was really and truly made man; but it would baffle a Locke or a Newton, not less than the dullest and most illiterate, to comprehend, what is perhaps incomprehensible even to angels, how three persons are one God, or how the one God subsists in three persons. Not less too would it exceed the subtlest wit to form any precise and correct idea of that combination of the divine with the human nature, in our Lord Jesus Christ, or how he should be at the same time, as this Creed expresses it, "perfect God and perfect man."

I apprehend that an inattention to this important distinction has led many to infer, that they do not understand the doctrine of this Creed, merely because they cannot clear up the darkness of these mysterious truths in it, which are, and ever must remain equally incomprehensible to the highest and lowest of human understandings, and were perhaps appointed by providence, as trials for our humility. Though, be it observed, that the great mystery of mysteries, the Trinity, which is the key-stone of our religion, is not contrary to, however it is above our reason. important distinction this. For it can never be required of the believer of the Trinity to give credit to what is against reason, and therefore, according to an often quoted observation of Jeremy Taylor, it is certain that in no case can true reason and a right faith oppose each other.

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Though we have already taken a more extended extract than is our custom to do, we must endeavour to find room for another paragraph; hoping next month to be able to notice a recent publication on the same subject, which will necessarily lead us to further remarks on the

sermon.

When Sabellius denied all personal distinction of the Godhead, when he maintained, that three persons were only three names or operations,

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