ON TITLES OF HONOUR. SIR-I think it cannot have escaped your recollection, that when the throne of a neighbouring kingdom was occupied by an usurper, that modern Sennacherib submitted to receive the grossest adulation from his servile worshippers, and on some occasion, was even addressed as if he were a God, and not man; whilst he himself arrogantly declared that he was "God's image on earth." He also assumed to possess perfections that constitute the peculiar characteristic and essential property of the Deity, viz. that, "he was a searcher of hearts, that he knew all things, that all power belonged to him, and none could resist him." The people of this country loudly declaimed against such blasphemy, whilst the senate and pulpit were not backward in reprobating conduct so decidedly impious. These transactions being still vivid in my memory, I was startled and considerably pained on reading the melancholy recital of the funeral obsequies of the late greatly lamented Duke of York, to see inscribed on the plate of his coffin, and prefixed to his Christian name, the sacred title of " The most high and mighty," Frederick, &c. Does not this savour of impiety? Are not styles of majesty like these to be held exclusively and solely by Him who has graciously made himself known to us as "The most high and mighty," even the great eternal God? It appears truly anomalous for finite beings who have the sentence of death in themselves, (“dust thou art, and unto dust shalt thou return," to mock themselves as it were with titles of Deity, and in my humble judgment, fearfully expose themselves to the anger of God, who emphatically styles himself a jealous God. Some persons may perhaps attempt to justify that of which I complain, on the plea of long usage, and established custom, or that it is considered as simply declarative of princely power, but I confess that I cannot conscientiously admit either the plea or the construction, and I have little doubt but it is an offence to every mind under the influence of divine teaching. Whether the matter has ever at any former period been animadverted on by private individuals, or by our legislators, or whether any difficulties might arise to render an alteration or amendment impracticable, if a proposition were made on the subject, are points equally beyond the knowledge of your humble correspondent; but the obliteration of these offending titles from the head of dying men, would signally bespeak the piety of the higher powers, who hold the conduct of our church and state. It would inspire the best confidence in the minds of rightthinking people, to see that the most exalted in rank and station are the first to sacrifice whatever has a tendency to injure the interests of true religion, or to dishonour Him who is "King of kings." If you think proper to insert the above in your useful publication, I hope it may elicit some historical information on the origin of what I complain, and either satisfactorily prove that it may be justified on grounds perfectly consistent with Scripture, observing that whilst we "render to Cæsar the things that are Casar's," we are likewise zealous and careful to render "to God the things that are God's ; or else excite an inquiry as to the lawfulness of its longer continuance, or the best means for its removal. I remain, Sir, Your obedient Servant, EBOR. REVIEW OF BOOKS. Parochial Sermons. By the Rev. Charles Bradley, Vicar of Glasbury. 8vo. Pp. xvi. and 406. Hamilton. 1827. Plain and Practical Sermons. By the Rev, Thomas Howard, Vicar of Braddan. 12mo. Pp. xx. and 291. Nisbet. 1827. Sermons. By the Rev. Edmund Jones, M. A. 12mo. Pp. xxviii. and 344. Hatchard. 1827. Ir is highly amusing to observe the different opinions entertained by Preachers and Hearers of the same discourse, and by Authors and Reviewers of the same publication, Preachers are, generally speaking, most dissatisfied with their best sermons, and are often compelled to hear humiliating observations on the very discourses which they have regarded with somewhat unusual complacency, And as for Authors and Reviewers, nothing is more common than to find them diametrically opposed; so that in pursuing our vocation, we are frequently compelled to endure reproach, misrepresentation, accusations of ignorance or unfair. ness, of subserviency to one class of men, and petulance towards another, of venal and corrupt motives of various kinds; and in short, to encounter loud cries against the scandalous abominations of the periodical press. Now, whatever may be the case with others, we really lay no claim to infallibility; and therefore, whenever any of our reviews are complained of, we usually refer again to the work, and the result of our whole experience is, that they complain the most who have the least cause, and that an author is seldom very angry with us, except when he has good reason to be displeased with himself. MAY 1827. These remarks have been more immediately educed by the strain of Mr. Bradley's dedication to the Bishop of Lichfield, which implies that these Sermons do not correspond with their title, and states that his aim in them has not been realized. It is indeed perfectly possible that Mr. B. has not succeeded in the object at which he aimed, and that his parishioners may not have derived that information, nor reaped that advantage from these discourses, which their benevolent pastor desired; but we have no hesitation in pronouncing the present publication to be a very excellent volume of Parochial Sermons; plain, intelligible, impressive, calculated to enlighten the understanding, awaken the con science, affect the heart, and save the soul. The volume contains twenty two sermons. The three first relate to the flowing of the streams from Horeb. The following extracts are from the second sermon, the text of which is Psalm Ixxviii, 16. In these three uses then, the waters of Rephidim and the mercies of the gospel are alike;-they both save, cleanse, and refresh. And herein they remind us, first, of the close connexion that exists between the mercies of salvation, of their mutual relation and dependence. The water refreshed none whom it had not first saved; and even its power to cleanse contributed, in no small degree," to the comfort of Israel. In spiritual mercies the connexion is still closer. An Israelite might have carried about with him a polluted body, after the reviving waters had preserved his life; but never yet has there been found one sinner saved by the blood of Christ, and yet not cleansed by his Spirit. Ungodly men have been trying for ages to separate salvation and holiness, but he who is the great Author of both, has so joined them together, that they can never be severed. True, he first redeems; but then he never redeems, where he does not sanctify; nay, he redeems for this 2 B express purpose, that he may sanctify. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works." The Scripture goes farther still, and tells us that he sanctifies in redeeming. The very faith which brings the sinner to him, is a holy principle. While it lays hold of mercy, it works within, purifying the heart, overcoming the world, and bringing forth the fruits of righteousness and love. From this redemption and this sanctification, comfort sooner or later springs. It is the never-failing effect of a humble hope of the one, and a heart-felt experience of the other. "Now the God of hope," says Saint Paul, "fill you with all peace and joy in believing." "The work of righteousness," says Isaiah, "shall be peace, and the effect of it righteousness, quietness, and assurance for ever."-Pp. 25, 26. We have yet another and still more important truth brought before us here -the necessity of a personal, particular application of the mercies of the gospel to ourselves. Whom among the thousands of Israel did the stream in the desert save? Those who heard of it? those who saw and admired it? those who merely longed for it? No; "they drank of that spiritual rock that followed them." Though opened by God himself for their relief, they never thought for a moment of being preserved by its waters, till they had actually received them within their lips. Need I say, brethren, that in spiritual things the case is the same? that we must make the salvation of Christ our own, before it can save us? Alas, what is there that we need to have more often sounded in our ears, than this simple truth? It is here that so many of us fail. We hear of a glorious salvation wrought out for ruined man by a glorious Saviour; we know something of its nature; we profess to desire it for ourselves, and we actually expect when we die to obtain it. Perhaps we go farther. We teach our children its wondrous plan; we speak of it to our friends; we are ready to help in sending its glad tidings to heathen lands: but all this while, not a single attempt have we made to secure an interest in it for ourselves; we have not so much as once earnestly asked for it. We expect to be restored by a remedy we have never taken, to be refreshed by water we have never tasted, to be happy in a salvation we have never sought. Our religion is not a personal thing; and this one defect in it mars it all. "Verily, verily, I say unto you," says Christ, except ye eat the flesh of the Son of man and drink his blood, ye have no life in you.”Pp. 30, 31. The tenth sermon on Luke vii. 14.-The widow's son restored to life, contains some very striking passages. I. Consider the time when her relief came. It was a time when she least expected it. None but a parent can tell how hope clings to a parent's heart. A few days ago, a word of kindness from Christ, or even his presence, would perhaps have made this woman eager with expectation. He had healed many that were sick; with what imploring earnestness would she have besought him to heal her son! But her case seemed hopeless now. Her son was dead. His grave clothes were wrapped around him. The gate of the city was past. In another hour he would lie cold in his tomb. We accordingly find her silent; grateful perhaps for the pity shewn her by this strange comforter, but neither imploring nor expecting his aid. Learn here then this lesson-never think your case desperate; never deem yourselves beyond the reach of help. Some of us greatly need this caution. No sooner does grief come to us, than despair comes with it. We no more expect relief, than we expect the sun at midnight. But what does this history say? What do a thousand histories tell us? It is never too late for Christ to help us. On this side of eternity, not a spot can be found nor a situation thought of, where man need despair. There is no guilt which may not be pardoned, no evil which may not be cured, no darkness which may not be turned into life and joy. Indeed, relief is generally the nearest to us, when our case appears the most desperate. It is God's way to delay his help, till all hope from every other source is gone.Pp. 162-164. How strange is it that any of the afflicted should be backward to apply to Jesus Christ for relief! What have we now seen in him? The compassion of a man; the most loving kindness of which our nature is capable, the tenderest mercy. But compassion, you say, will not meet your case: you need something more than pity. There is in Christ something more. We see in him the power of the everlasting God. He can help you in all difficulties, give you a happy issue out of all afflictions, take off from you the burden of any griefs or any sins. Perhaps, brethren, you doubt this truth. You may be saying in your hearts," There may be hope for others; there is none for me. My misery will admit of no relief. My friend is gone. My child is taken from me. No miracle now rouses the slumbering dead; and how shall I be comforted? Nothing is left for the desolate but to humble themselves, to mourn and die." O what a sinful limiting of the power of God is here! Who gave you at first the comforts you have lost? The Lord gave them. Were they all the comforts he had to give? Is he so poor, that he must fetch them out of their graves, or leave you wretched? Can an arm of flesh, can dust and ashes, be necessary for the peace of that heart, with which he who fills a crowded heaven with blessedness, can do whatsoever he will? True, he will not now raise the dead. He needs them not. He can make you happier without them, than he ever made you with them. He can put himself in the place of departed friends. Without the aid of a single creature, he can give you a peace which the loss of all that is dear to you could not destroy, nor the opening of all the graves which were ever closed, increase. Of how vast importance is it to us all to secure the friendship of this great Saviour! In one sense, it is already ours. There is not a sinner staining the earth with his crimes, to whom the Son of God does not prove himself a friend. But amidst the compassion towards us which fills his heart, there is a love of his Father's law, a love of holiness, stronger than it all. He might have saved a ruined world without a pang or a groan. Who could have controlled his mercy? But no. Rather than sin should be esteemed a trifle, he took on him our form, he stood in our world," he gave his back to the smiters," he bled and died. This fearful hatred of sin, this awful regard to justice, was as strong when he took our nature with him into heaven, as when he reigned there only in his own. Behold him weeping over the approaching miseries of Jerusalem. Never before was there in any human heart, such strong compassion as that which poured forth those tears. But mark; the threatened miseries came. Before fifty years had passed, the Jews were vagabonds on the earth, and Jerusalem was a heap of ruins. Deceive not yourselves then. There is wrath in Christ, as well as compassion; a power to destroy, as great as his power to save; a voice that can say, not only, "Weep not," but, " Depart, ye cursed, into everlasting fire." How stands the case with you, brethren? Are you the friends or the enemies of this almighty Jesus? You are now the objects of his compassion; can he show forth the riches of his grace in you, when he comes to judge the world? Have you fled to him for deliverance from the curse of a broken law? Do you know that without him, your soul is lost and dead; no more able to quicken and save itself, than this dead man was able to raise up himself and live? Is Christ your refuge, your hope, your all in all?Bradley, Pp. 174-177. We take our leave of Mr. B. reluctantly, but not without hopes of soon meeting him again in this department, in which he especially excels. Mr. Howard's volume contains eighteen plain, judicious, and useful discourses. In some few instances we have observed the substitution of would for should. These are, however, trifling defects, and may well be lost sight of while perusing such powerful appeals as follow. Mr. H. is discoursing on Christ's weeping over Jerusalem, Luke xxi. 41, 42. Let us also learn from this portion of Scripture, to attend, in this our day, "to the things which belong unto our peace." The Jews had their day of visitation, and we have ours. They suffered their day of visitation to pass away unimproved; and unspeakably awful, as we have already seen, were the consequences. Too many there are, of the present generation of men, who imitate their example in this respect. Our day of visitation, however, is passing rapidly away. The night is fast approaching, "when no man can work;" and are we attending to the things which belong to our peace? We attend to this and the other concern, but do we attend to the most mo seeking them; because he is aware, that, if you earnestly and devoutly supplicate the assistance of the Spirit of God, you will effectually be delivered from all his crafts, and shielded from all his assaults. I may, however, say to you, as our Lord said to the woman of Samaria, "If thou knewest the gift of God, thou wouldst ask it of him." Yes; if you knew how essential the influences of the Holy Spirit are to your salvation, you would ask the precious gift; and you would ask it with earnestness. And you would no longer join with coldness and formality in this petition in our church service, "Take not thy Holy Spirit from us.' "If you knew the value of His sacred influences, there is no calamity you would dread so much, as the withdrawing of the Holy Spirit from you. You would say, Lord, whatever thou takest from me, take not thy Holy Spirit from me. Take health, take friends, take my earthly all, but, oh! take not thy Holy Spirit from me.' mentous of all concerns the one thing needful? Remember that an eternity of happiness, or an eternity of misery, is depending on this your day of visitation. Remember, that this is the only time of probation you shall ever possess. Remember, that, when the present time of trial is expired, the most earnest cries and the bitterest lamentations will be altogether fruitless and unavailing to procure you another. If the soul be once lost, it is lost for ever!-We are not aware, my brethren, of the importance of this our day of visitation, or we could not consume the precious season in the manner in which we too frequently do. Were we duly impressed with its importance, of how different a nature would be our conversation, in how different a manner would our time be employed, and how different would be our prayers! Instead of that levity and unprofitableness which now too frequently mark our converse with each other, our conversation would be edifying, and such as would "minister grace unto the hearers." Instead of our time being consumed in the constant pursuit of worldly amusements, or in a light species of reading, which is neither calculated to inform the understanding or improve the heart, much of our leisure hours would be spent in the devout perusal of the word of God, and in the retired devotions of the closet and instead of that cold formality which now renders our prayers a lifeless service, and unacceptable to God, the deepest seriousness and the greatest earnestness would pervade them. We would converse as for eternity; we would pray as for eternity; and we would live as for eternity. The momentous day of our visitation may, for any thing we know, be drawing near to a termination. That is a secret, known only to the great Author of our being. But of this we are certain, that whether that period be distant or near, it is impossible for us to attend too soon to the things which belong to our peace. Then, "if we live, we shall live unto the Lord;" and if we die, 66 we shall die in the Lord."-Pp. 48-50. The ninth sermon is on the willingness of God to give the Holy Spirit to them that ask him, from Luke xi, 13. The subtle enemy of souls will endeavour to keep you in ignorance of your need of the influences of this Divine Person, and to prevent you from Should any of you, my brethren, continue to neglect to pray for the Holy Spirit; should you treat with ridicule and derision the observations which have been made in this discourse, as the offspring of enthusiasm ; I would affectionately forewarn you, that there is a day approaching when your sentiments on this important subject will be entirely changed. In the great and awful day, when you shall stand before the tribunal of Christ, you will know the value of the influences of the Holy Spirit and the remembrance of this gift having been once within your reach, of its having been offered you, of its having been pressed upon you, and of your having treated the inestimable gift with contempt or disregard, will pierce your heart with unutterable agony.O blessed Spirit! open the eyes of all who are insensible of their need of Thee, and grant that they may no longer neglect to implore Thy sanctifying influences; that they may not experience this insupportable anguish in a future world! Pp. 143, 144. : The following extract from the fifteenth sermon, on the importance of eternal things, is the last for which we can find room, As "the things which are seen are eternal," let us make it the great concern of our life to obtain the happiness of heaven, and to avoid the misery of hell. This is the great end for which we were sent into the world. But how |