REVIEW.

The Works of the English and Scottish Reformers.
Thomas Russell, A.M. Vol. II. Ebenezer Palmer.

Edited by

It would be an act of supererogation to attempt to prove the inestimable worth of the works of our great Reformers. Both the names and the deeds of those valiant soldiers of the cross are eternized. The testimony of the armies of the aliens," turned to flight by their unquenchable valour, has long confirmed the greatness of their renown, and the glory of their conquest. Consequently, it has become the source of universal regret, among all true protestants, that many of their most valuable writings are inaccessible; being confined,' as the Editor remarks, to original or early impressions, and found only in the cabinet of the collector, or the libraries of public institutions.' The publisher deserves well of the protestant community; and we should hope will soon meet the reward of his enterprize, in an encreasing circulation with each successive volume.

The capacious design of this undertaking is to publish uniformly the entire works of the principal Reformers, and selections from those of their contemporaries. Of the former, there are already promised the works of TYNDALE, FRITH, and BARNES, CRANMER, LATIMER, HOOPER, RIDLEY, and BRADFORD. Selections will be made from the writings of NICHOLAS RIDLEy, Knox, CoverDALE, BALE, PONET, BECON, JOYE, SAMPSON, LEVER, and other early protestant divines. And extracts from Fox's Acts and Monuments of the memorials of BILNEY, LAMBERT, HAMILTON, ROGERS, BORTHWICK, WISHART, PHILPOT, and their fellow sufferers in the reigns of Henry and Mary, who were slain for the word of God, and the testimony which they held.'

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As the table of contents to this, the first volume which has appeared, is too voluminous to be transcribed, we shall present our readers with a choice extract from the learned and renowned TYNDALE, on the parable of the wicked mammon.

"What shall we say then to those Scriptures, which sound as though a man should do good works, and live well for heaven's sake or eternal reward? As these are, "Make you friends of the unrighteous mammon. And (Matt. vii.) "Gather you treasures together in heaven." Also (Matt. xix.) "If thou wilt enter into life keep the commandments," and such like. This, say I, that they which understand not, neither feel in their hearts what faith meaneth, talk and think of the reward, even as they do of the work; neither suppose they that a man ought to work, but in a respect to the reward. For they imagine, that it is in the kingdom of Christ, as it is in the world among men, that they must deserve heaven with their good works. Howbeit, their thoughts are but dreams and false imaginations. Of these men speaketh Malachi (chap. i.) Who is it among you that shutteth a door for my pleasure for nought, that is, without respect of reward? These are servants that seek gains and vintage, hirelings and day labourers, which here on earth receive their rewards, as the pharisees with their prayers and fastings. (Matt. v.)

"But on this wise goeth it with heaven, with everlasting life, and eternal reward: likewise as good works naturally follow faith (as it is above re

hearsed) so that thou needest not to command a true believer to work, or to compel him with any law, for it is unpossible that he should not work; he tarrieth but for an occasion; he is ever disposed of himself, thou needest but to put him in remembrance, and that to know the false faith from the true. Even so naturally doth eternal life follow faith and good living, without seeking for, and is impossible that it should not come, though no man thought thereon. Yet is it rehearsed in the Scripture, alleged and promised to know the difference between a false believer and a true believer, and that every man may know what followeth good living naturally and of itself, without taking thought for it.

"Take a gross ensample: hell, that is, everlasting death, is threatened unto sinners, and yet followeth it sin naturally without seeking for. For no man doth evil to be damned therefore, but had rather avoid it. Yet there the one followeth the other naturally, and though no man told or warned him of it, yet should the sinner find it and feel it. Nevertheless, it is therefore threatened, that men may know what followeth evil living. Now then, as after evil living followeth his reward unsought for, even so after good living followeth his reward naturally unsought for, or unthought upon. Even as when thou drinkest wine, be it good or bad, the taste followeth of itself, though thou therefore drink it not. Yet testifieth the Scripture, and it is true, that we are by inheritance heirs of damnation; and that ere we be born, we are vessels of the wrath of God, and full of that poison whence naturally all sins spring; and wherewith we cannot but sin, which thing the deeds that follow (when we behold ourselves in the glass of the law of God) do declare and utter, kill our consciences, and show us what we were and wist not of it, and certifieth us that we are heirs of damnation. For if we were of God we should cleave to God, and lust after the will of God. But now our deeds compared to the law declare the contrary, and by our deeds we see ourselves, both what we be and what our end shall be.

"So now thou seest that life eternal and all good things are promised unto faith and belief; so that he that believeth on Christ shall be safe. Christ's blood hath purchased life for us, and hath made us the heirs of God; so that heaven cometh by Christ's blood. If thou wouldst obtain heaven with the merits and deservings of thine own works, so didst thou wrong, yea, and shamedst the blood of Christ, and unto thee were Christ dead in vain. Now is the true believer heir of God by Christ's deservings, yea, and in Christ was predestinate and ordained unto eternal life before the world began. And when the gospel is preached unto us, we believe the mercy of God, and in believing we receive the Spirit of God, which is the earnest of eternal life, and we are in eternal life already, and feel already in our hearts the sweetness thereof, and are overcome with the kindness of God and Christ, and therefore love the will of God, and of love are ready to work freely, and not to obtain that which is given us freely, and whereof we are heirs already.

"Now when Christ saith: "Make you friends of unrighteous mammon," "Gather you treasure together in heaven," and such like: thou seest that the meaning and intent is no other but that thou shouldst do good, and so will it follow of itself naturally, without seeking and taking of thought, that thou shalt find friends and treasure in heaven, and receive a reward. So let thine eye be single, and look unto good living only, and take no thought for the reward, but be content. Forasmuch as thou knowest and art sure that the reward and all things contained in God's promises follow good living naturally: and thy good works do but testify only, and certify thee that the Spirit of God is in thee, whom thou hast received in earnest of God's truth; and that thou art heir of all the goodness of God, and that all good things are thine already, purchased by Christ's blood, and laid up in store against that day, when every man shall receive according to his deeds, that is, according as his deeds declare and testify, what he is or was. For they that look unto the reward are slow, false, subtle, and crafty workers, and love the reward more than the work, yea, hate the labour, yea, hate God which commandeth the labour, and are weary both of the commandment, and also

of the Commander, and work with tediousness. But he that worketh of pure love, without seeking of reward, worketh truly.”

In a note attached to the volume, the subscribers are informed that it is arranged for Vol I. to be published last, and that it will contain the whole of TYNDALE'S invaluable and extremely scarce translation of the new Testament.

Sermons designed for Family Instruction. By the Rev. Robert B. Fisher, B.A. Vicar of Basildon, with the Chapelry of Ashampstead, in the county of Berks. Seeley and Co.

THE plain and concise Sermons comprised in this small volume are composed on subjects of great import, and published by the author that his parishioners and others may have an opportunity of meditating in private on the truths which he considered it his duty to deliver from the pulpit.' They bear the following titles. Sermon I. The consequences of the Fall. II. Forgiveness through faith in Christ. III. The Office of the Holy Spirit, &c. IV. The Origin and Importance of Good Works. V. Union of the people of God recommended from the example of Ruth. VI. The means of Christian Steadfastness. VII. The Certainty and Purposes of Affliction, &c. VIII. Destruction the consequence of rejecting Reproof. IX. Death and Judgment.

The best of the series is the fourth, on Eph. ii. 10. wherein the origin and the importance of good works are treated of correctly and faithfully, particularly their origin.

"There must be a quickening and renewing influence exercised upon the soul. The Holy Spirit communicated by virtue of Christ's merits and intercession, must effect in it a new creation. Its faculties must receive a fresh bent. Its affections and desires must be diverted into a different channel. New principles must be inserted, and its dispositions conformed to the Divine image and will. And when this spiritual change, this new creation, has been effected, good works will be produced. Actions, springing from faith and love towards the Lord Jesus Christ, will adorn the life in rich abundance: and thus excellent in quality, as proceeding from proper motives, though still stained with imperfection, they will be pleasing and acceptable to God, through the prevailing merits of our complete Redeemer."

"You see then, my brethren, the origin of good works. You see that they spring, not from any principles natural to fallen man, but from those principles which in regeneration are planted by the Holy Spirit in the human heart. Before we can live in the practice of them, we must experience the Divine mercy. God, for his great love wherewith he loveth us, even when dead in sins, must quicken us together with Christ, and raise us up in a new and spiritual nature, after his own likeness. Away then, with every idea of merit. For how can actions, however excellent, be meritorious, when the very inclination and power of performing them, is derived from the rich mercy of God towards us? How can they of themselves deserve his favour, or purchase admission into his presence, when they proceed altogether from that free grace, which he has manifested in Christ Jesus for the salvation of sinners."

When we had read this, with part of the Sermon on the office of the Holy Spirit, and other isolated passages, our astonishment was excited at the discovery elsewhere of a great deal of chaff intermingled with good seed. As it has been habitual with us to expect, where the first principles of the gospel are laid down, that the truth

and nothing but the truth will follow, our regret was encreased exceedingly. We know full well the effects of the heart's undiscovered deceitfulness, we can make allowance for weakness of judgment in spiritual things; but we must not, we dare not sanction or recommend that which is in direct opposition to the counsel of God for the salvation of sinners.

The Saint awaking with the Divine Likeness. A Sermon delivered at Beresford Chapel, Walworth; and at the Tuesday Evening Lecture, New Broad Street, London. By Edward Andrews, L.L.D. Palmer.

Dr. Andrews is rather quick upon us with his valuable Sermons; this being the third that has come under our notice since the commencement of the year. His admirers, in procuring each as they have appeared, will consider it no tax on them; though a repeated call of this kind from the pen of some authors may well be considered

as such.

From Ps. xvii. 15. in his own inviting style, the Doctor notices, 1. THE EXPRESSION, "As for me." As it respects, 1. Contrast. 2. Solitude. 3. Resolution. II. THE EXPERIENCE, "I will behold thy face in righteousness." Here, are considered, 1. The Vision. 2. The manner of it. III. THE COMPLACENCY, "I shall be satisfied." As it may regard, 1. Doubts. 2. Knowledge. 3. EnjoyIV. THE RESEMBLANCE, "When I awake with thy likeness." As it regards, 1. Brilliancy. 2. Purity. 3. Immortality.

ment.

On the subject of the believer's doubts, and his want of evidence of interest in Christ, we subjoin a paragraph.

"There are some who speak of the saints as if privileged from doubts and fears; but this spiritual gasconading is utterly unscriptural. The very first lesson of the Holy Spirit in our conversion supposes a deep view of sin and its consequences. Now the fact is, that as the man of God advances in the divine life, he will see more and more of the exceeding sinfulness of sin, and sometimes be filled with horror on account of it; such horror as will amount to "the fear of hell;" as when this sentiment "gat hold" on the Psalmist. If the child of God be not often the subject of doubtings and spiritual distress, why did the Divine Spirit assume the office of the Comforter; and why are there given us in Christ, and sweetly applied by that sacred Consoler, many great and exceeding precious promises? These doubts ought not to be encouraged where the soul is humbled, and made willing to forsake sin, and live by faith on the Son of God; and we cannot deny, that sometimes they grow into gross unbelief, and thus grieve the Holy Spirit: and that they are sometimes excited, always encouraged, by Satan, the Spirit of bondage; yet they are over-ruled by Divine grace to humble the soul, and to make Christ's salvation more precious to us. He who knows nothing of the plague of his own heart, knows nothing of these holy doubtings; nor will he, continuing in his present state, know any thing of the preciousness of Christ. The full soul loatheth an honeycomb; but, to the hungry soul, every bitterthing is sweet."

"Sometimes the believer's evidences of interest in Christ are brought so low, that he has then only one left; viz. the wish to be holy: a hatred of sin. And often a renewed sense of his infirmities, his guilt before God, sorely weighs him down; he remembers, with unspeakable bitterness, his offences,-not only before he knew the Lord, but since. This remembrance sometimes drives him almost to distraction. It may well be said, "If the foundations be destroyed, what can the righteous do?" For when a sense of guilt be

comes predominant, he seems unable to lay hold on Jesus. Oh, how wretched is the child of God when almost wholly left to a sense of his own vileness! Yet such humbling lessons render Christ more precious: they throw a glory over ordinances; they bedim the world, and render nothing delightful but sweet covenant promises; they produce great solemnity, and seriousness of soul, and a holy awe and reverence for the Divine Being; they endear the conversation of the saints, and make every glimpse of heaven more lovely than before, unless, indeed, when the terrors of bondage affright the mind from that vision for a time; but the sweet Spirit of God does not entirely withdraw; he enables the poor mourning soul to look across wishfully into final bliss. And, Oh! how charming to him is the thought of an eternal Sabbath! It can scarcely be possible for any one to love the thought of an everlasting Sabbath, who has not been savingly taught of God. If we can dwell on such an idea with delight, it augurs well for our spiritual state. Let the believer remember, that there is no sin in being tempted: it is a sin only when we yield to the tempter. Thou feelest that thou art in a body of sin and death: let this urge thee to the fulness of Jesus. It was, among other things, to save thee from the power of sin that the Holy Ghost undertook to be thy teacher and leader. If thou have fallen, look to the Lamb of God; and let thy fall humble thee; but thou mayest not continue in the dust. Thou must not grovel in despair. Christ is able to raise thee up again. Yet, if thou be a child of God, thou wilt not need my telling thee, that sin is a horrible thing! How dearly hast thou paid for toying with it! But if thou have for some considerable time of late walked as a christian ought to walk, and yet art miserable, heart-broken, wretched, inconsolable, because of thy unworthiness; remember thou canst gain no conceivable good by looking away from Jesus: but thou mayest receive all covenant blessings by coming to him again."

This extract we give, in preference to any other, for its applicability to most of the believing family; it is only exceeded in excellence by the opening of the discourse, in which the words of the text are justly pronounced to be the language of Christ, whose soul was not left in hell, and who, as God's Holy One, was not suffered to see corruption.'

Dying Sayings of Eminent Christians, especially Ministers of various Denominations, Periods, and Countries: selected and arranged in the alphabetical order of the names of the deceased. By Ingram Cobbin, M. A. Westley and Davis.

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THESE be the last words' of many who, with the son of Jesse, were anointed of the God of Jacob,' and by whom the Spirit of the Lord spake, and his word was in their tongue.' The design of the selector is worthy of praise, and his desire we cannot doubt will be abundantly accomplished.

"If but one doubting soul is comforted, or but one believer established in his most holy faith by means of this collection, the compiler will think his labour well repaid.

Though most of the distinguished names on record, in the annals of the Church of Christ, are to be found in the following pages, there yet remain the testimonies of many others, which it was not possible to introduce without swelling the work to an unsuitable size; yet these are too valuable to be omitted; if, therefore, circumstances should justify the preparation for a second volume, it will in due time make its appearance, and will include all the Dying Sayings which remain, of a similar character with those which are here presented to the christian public."

We shall have great pleasure in learning that circumstances will justify the preparation for a second volume' of equal interest and

usefulness.