nection between faith and works, we feel affured that they ought to be generally regarded as fo infeparable, that upon true Chriftian principles, the one fhould never be preached in exclufion of the other, nor fufpected of being fo preached, without the ftrongest proofs to the contrary. Practical fermons, therefore, may, according to our eftima. tion of matters, be fo conducted as to be ftrictly evangelical, but undoubtedly more or lefs fo, as the morality they contain fhall appear to be founded on principles exclufively Chriftian. While, then, we are willing ourselves to give Dr. R. credit for the evangelical character of the morality inculcated in these volumes, we cannot help being aware, that to many minds they will appear to have too philofophical a caft, and to be more fuited to the profeffional chair than the Chriftian pulpit. In fact, Dr. Rees appears to us to have done himself an injuftice. Had he employed his time more in the illuftration of Scripture, he appears to be fo competent to do it with effect, that we are perfuaded his books would have been much more eagerly read, and the world would have been better fatisfied. We judge fo, from the relief we have occafionally felt whenever any thing like illuftration has occurred, as, for inftance, in the xth Difc. Vol. ii. where he treats of St. Paul's allufion to the Olympic Games, which is not only an interefting difcourfe in itself, but the ftyle throughout appears more animated, as though the Doctor himself felt the relief we fpeak of, in not having merely to heap argument upon argument in fupport of fome one moral precept. The two firft fermons of vol. i. are also much more interesting than most that follow, as being fomething more than practical. In the former of the two he confiders" the accomplishment of prophecy in the circumftances attending the introduction and progrefs of Chriftianity," from Ifaiah Ix. 22. and in the latter, the evidence to be deduced from the "obfervance of the Sabbath, as a permanent memorial of the truth of Chriftianity." In the firft, there is an excellent fketch given of the hiftory of the progrefs of the Gofpel; and in the second, the argument is admirably handled, and the truth of the Refurrection, and confequently of the Gofpel, in our eftimation, plainly demonftrated from the change of the Jewish fabbath; the drift of the argument being, that our Lord's firft Difciples and Apoftles would never have thought of, or acceded to, an inftitution which fuperfeded the obligation of the ancient Jewish fabbath, but to commemorate the Refurrection, the reafon alledged and acknowledged. This difcourfe is excellent, and we think the Doctor has very ably established his point. Ss 2 " Let "Let any one," fays he, "impartially confider these facts, and he cannot hesitate in acknowledging the reality and importance of the Refurrection of Christ, as the only event in the history of the world that can fatisfactorily account for fo fignal a revolution in the sentiments and practice of mankind." The text to this fermon is Acts xx. 7. "And upon the first day of the week, when the difciples came together to break bread, Paul preached unto them."-The conclufion of the difcourfe is directed against those who are difpofed to regard the fabbath as not of Chriftian obligation, and it is ably contended, that it is fo marked by the change alluded to, as an especial "tribute of refpect to the office and character of Chrift," as to be " an argument in favour of the focial worship of the day, which cannot lefs than influence those who have not renounced their faith in the Saviour.". In our opinion, it is an argument for the Divinity of Chrift; fince, if he were lefs than God, it would be ftrange to put his refurrection in the place of God's Sabbath. In the xith fermon, Vol. i. entitled "a Prefervative against mistakes with regard to the Nature and Efficacy of Repentance," there are some excellent remarks. From this dif course we cannot forbear making the following extracts. "Repentance, or what has been fo called, is fometimes the mere emotion of the animal feelings and paffions, produced by the operation of mechanical causes, and fubfiding almost as fuddenly. as it was excited, without any permanent effect either on the judgment or the conduct. By this kind of repentance fome perfons have been deluded. They have called it converfion, and they have fuppofed it to be an inftantaneous act, proceeding from the irrefiftible influence of divine grace, and transforming the vileft finners into faints, and evincing their title through faith in the merits of the Redeemer to pardoning mercy and everlasting falvation.""We fhould be apt to imagine, from adverting to the language of fome of the moft popular preachers, that all finners are alike in the divine eftimation; and that the most culpable and most profligate are the most likely to obtain mercy; and that finners of any clafs, who repent, are more ac ceptable to God, than the unoffending and virtuous. No notions, whatever fanction they may have received from the delusion of enthufiafm, can be more erroneous or more pernicious." Far be it from me to difcourage the hope of any true penitent! and yet it is neceffary to guard against the pernicious effects of miftaken notions on this fubject. The parable of the Prodigal Son has led fome perfons to imagine, that God is better pleafed with the return of finners to their duty, after having long neg. lected it, than with the continued obedience of those who have never offended. This erroneous principle has encouraged the prefumption prefumption of tranfgreffors; flattered them with vain and delufive hopes; induced them to defer repentance to an uncertain futurity; and at the clofe of a mifpent life inspired them with a fallacious confidence in the divine mercy and favour, conceiving that their character and ftate depend merely on their penitence, and that they fhall be equally acceptable in the fight of God with thofe who have devoted their lives to his fervice.-Repentance in their creed is the whole of religious virtue; this they fuppofe will produce an inftantaneous and entire change in their difpofition and character: and when danger is inevitable, this will be a fafe refuge to which they may recur.". "The repentance which God will accept, and which will ultimately avail to the happiness of mankind, derives its value and ufe from the fentiments in which it originates, and from the real, vifible and permanent change which it produces in their temper and conduct." Thefe remarks are certainly very fenfible and judicious. We were much pleafed alfo with many paffages in the 23d fermon, vol. i. in which "fobriety of mind is recommended to young perfons." Such a change of late has taken place. in the early education, and confequently in the characters and manners, of the younger members of fociety, that we would earneftly with this difcourfe to be carefully perufed and confidered. We could make many extracts from it, if our limits admitted of it. In the 2d volume we have been most pleased with the ivth difcourfe on the Victory of Faith," and the vth on "the credibility of a future Life," (though undoubtedly many will think that both these topics might have been handled more evangelically) with the with difcourfe, on "the Victory over Death," the xth noticed before, the x11th on "the Principles of Chriftian Fortitude and Self-poffeffion," the 111th on "the Nature and Benefits of Chriftian Zeal;" and the xvth" a Caution against Flattery." In the xxth difcourfe, we were happy to find Dr. Rees expreffing himfelf ftrongly againft materialism, the more especially, as we had been led to think, from fome articles in the Cyclopædia, that Dr. Priestley flood high in his eftimation, if not as a divine, yet certainly as a philofopher. The learned author thus delivers his opinion. "It is needlefs now to enter into any difcuffion concerning the nature of the human foul, Whilft others, however, ftrenu oully contend that it is no distinct principle of the human frame; that it refults from a peculiar organization of matter; and that the doctrine of the foul has been the fource of many errors among philofophers $ $ 3 philofophers and divines; we may be allowed to say, that thefe affertions are much more eafily made than proved; and that both reafon and Scripture feem to furnish very decifive and fatisfactory evidence in favour of the doctrine, which fome confider as almoft antiquated, and which it is very fashionable to exclude. Το me, indeed, the existence of spirit is as eafily conceivable as that of matter and we might as readily difpenfe with the one as the other. Both are known alike, merely by their properties; their properties are equally difcernible, and they feem to be perfectly diftinct, and indeed iucompatible with each other. That the thinking principle fhould be material, is, I confefs, a dogma in philofophy which furpaffes my comprehenfion. That thought, and will and confcioufness should be properties of matter, which is an inert, inactive and divifible mafs, itself incapable of begin. ning, continuing or changing motion; and that any modification or refinement of matter fhould produce mental powers and exer. cifes, are propofitions, which, however allowed by others, cannot command my affent. Of the existence of one Spirit, the fource of all being, fpiritual or material, and of his action on matter, without any common properties, we are all convinced; and whilst we allow the Deity to be immaterial, many of the difficulties that attend the doctrine of a feparate fpirit in man are capable of being fatisfactorily refolved." In all this we perfectly agree with Dr. Rees. As thefe fermons have already been two years in the hands of the public, we need not enlarge our review of them. The reputation of Dr. Rees for learning and ingenuity is established; and though we are forry to say he is not a member of the National Church, he is, as a Diffenter, highly entitled to our refpect. We fhould do him great injuftice if we did not as liberally allow him to differ from us, as, from the whole tenor of his difcourfes, he feems willing to allow others to differ from him. At the end of the fecond volume is an Addrefs, delivered Sept. 5, 1808, on occafion of laying the first flone of the Old Jewry Chapel, in Jewin. street, in which the Doctor very becomingly fpeaks of the moderation of the present times, and the tolerant and indul. gent fpirit of the Government under which he lives. "Having taken," fays the Doctor, "a retrospect of times that were unfavourable to the principles which we confcientiously maintain and profefs, we ought to reflect with gratitude that we live in a happier period; under a Government that protects our religion and ou liberty, and that guards our perfons and property, in the exercife of our religious profeffion, from the affaults and depredations of mifguided zeal and unreftrained violence.". "Inftead therefore of erecting our places of worship in holes and corners, inconvenient and difficult of accefs, as our forefathers were were obliged to do, and of fheltering them from public view, we may now prefent a modeft and oftenfible front to the paffing Stranger: nor will it be thought a difgrace to frequent thofe affemblies, formerly denominated conventicles, which are now legally established, and fanctioned by the approbation and countenance of an enlightened public.”. "Here, therefore, we hope to affemble under the public eye: with that vifible respect, which is due to the laws and Government that protect us." These remarks are very creditable to Dr. Rees, and though we must be allowed ftill to wifh that he could fee fome things in a different light, (the actual extent of his diffents from the tenets of the Eftablished Church being all the while not clearly understood by us,) we moft willingly give him credit for his fincerity, and would not be fufpected of an inclination to withhold any praife that may be due to his eminence, as a very learned and diftinguifhed contemporary, and also as a very able writer. ART. II. BRITISH CATALOGUE. POETRY. Sacred Meditations and devotional Hymns, with fome Effays in Profe, compofed on various Occafions of Life, and publifbed for the Ufe of the Intelligent Mind in its ferious Moments. By a Layman. 12mo. 6s. Murray. 1811. A very pleafing and interefting volume, breathing the spirit of true piety, and folid good fenfe, without verging in the smallest degree towards fuperftition or fanaticifm. They who retire, as we doubt not many of our readers often do, for the purpose and the benefit of fecret prayer and filent meditation, will find a useful and agreeable companion in this publication. We infert one of the poetical pieces. "RELIGION COMPATIBLE WITH THE HAPPINESS OF LIFE." "Religion fings no gloomy tales, "Religion interdicts no joy, But what would health and peace annoy ; Or difunite our focial ties; Or cloud our profpects of the fkies. S$4 "She |