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and methodized under general heads; though, together with these were intermixed many occasional discourses, suited to the state of the people, or to any remarkable dispensations of Providence."* The lectures before published by Mr. Burder are precisely of this description; and of the same complexion is the interesting volume before us.

Of the regular exposition of continuous portions of Scripture, we have often recorded our high and cordial approbation. Every christian pastor ought, to a greater or less extent, to adopt the practice; nor can we conceive of any mode of instruction, more effectually adapted to the prevention of all the discordances of error, and the exhibition of all the varieties of truth. We do not, however, mean by expounding, the uttering of "common-place remarks," without previous and careful preparation, on a series of texts, in which there is no methodical arrangement or unity of design; but such a selection of successive portions as shall bring out an orderly development of scriptural truths, for the "defence and confirmation of the Gospel," in all its principles of faith and practice. This method of exposition will preserve the connexions and proportions of truth; it will tend to form, on the part of ministers and hearers, the habit of correct thinking, and secure a comprehensive regard to all the testimony of God; and it will most effectually counteract those unwarrantable partialities and prejudices which are the fertile sources of error and misconception. More time, reading, and diligent searching of the Scriptures will be demanded from good expositors and lecturers, than from those who are contented with the ordinary method of declaiming on insulated texts, and who too

*Tong's Life of M. Henry, p. 163. NEW SERIES, No. 7..

often shrivel down to meagerness the beauty and majesty of truth by endless reiterations. But the advantages to the interests of religion, resulting from the expository mode, will be an ample compensation for the labour it requires; nor is it one of the least, that the other discourses of such preachers will partake of the same general character, and prove that, in proportion to their diligence and success, they are 66 workmen that need not to be ashamed, rightly dividing the word of truth."

The lectures which Mr. Burder'

has published on "the Scripture Character of God," and "the Pleasures of Religion," are not, indeed, expositions, but appear to partake of a middle character, between regular lectures on portions of the sacred testimony, and unconnected discourses. We have no doubt that Mr. B. is in the constant habit of going through select parts of the Bible, on Sabbath mornings; and the plan of distinct courses of lectures is well adapted to the great end of Sabbath evening instruction. The volume now under our notice we think the most valuable work, of this kind, which the esteemed author has presented to the world.

The lectures are divided into three classes :-there are two on repentance; three on faith; and twelve on holiness. Under the latter topic he includes all the leading principles of practical godliness, in reference to " Self-government," the relative duties of" Domestic Life," " the Duties of Social Religion," and "the Duties we owe to our Fellow-Men, both at home and abroad." On such a wide and interesting range of discussion, it would be easy to select many passages of great excellence; nor is there a single discourse that is not characterized by accurate discrimination, powerful reasoning, and impressive admonitions. We are decidedly

3 B

of opinion, that this volume, compared with all the other productions of the author, is the chef d'œuvre, in point of thought and illustration. Its diction is more energetic, and its tone of sentiment more impressiye, than in any of Mr. B.'s former works; and we trust its extensive circulation will prove eminently conducive to the interests of " pure and undefiled religion."

If, amidst so much that is excellent and useful, there be any cause for regret, it is, that the author has not favoured us with a

statement of the general principles by which we are to judge what is essential, and what is not essential, in religion. The work refers altogether to religion viewed subjectively; but it seems to us, that some train of argument, on the grounds by which we are authorised, either in reference to ourselves or others, to determine what are the practical essentials, was requisite, in order to the complete

ness of the volume. We would respectfully suggest the propriety of a preliminary inquiry, in the probable event of another edition, respecting the nature and extent of the connexion which exists between the principles of revealed truth, and the principles of personal piety.

66

There is a passage in the discourse on the Duties of Husbands and Wives," which appears to require some explanation. Mr. Burder tells us, that he has not found" one single caution against too great an intensity of conjugal attachment, or, in any part of the inspired volume, one single intimation, that against such a danger it is incumbent on us to guard" !He proceeds in the following

strain:

"I find many a heart-stirring caution against the love of the world, against the love of money, against the inordinate love of self; but I find not one against an excessive love of a husband, or of a

wife. And the inquiry well deserves a place in our thoughts: Exists there the danger which has been frequently supposed? There may be many inordinate expressions of love; there may be many misguided methods of displaying attachment; but is there any danger of undue Is there intensity in the affection itself? any tendency in conjugal love to withdraw the heart from the blessed God, to whom, unquestionably, is due our supreme and most ardent affection ?"-p. 255.

Now, we grave reviewers, who can hardly be supposed to be conversant with such matters as are here referred to, by reason of our monastic seclusion from terrestial from surprise and astonishment at concerns, could scarcely refrain these conjugal interrogatories which Mr. B. pursues to the end of the paragraph, in a similar strain of triumphant exculpation. We know well his affectionate disposition; would not have been as expedient but, sine jocis, we ask, whether it for our good friend to have remembered, that there can be no intensity of attachment to earthly objects, which has not its peculiar dangers, and against which we ought not to be on our guard? That "men ought to love their wives," is unquestionable, and that the obligation is enforced by christian motives, is equally unquestionable; but if the silence of Scripture as to a distinct and specific admonition on the danger of conjugal intensity, be a reason for inferring that lawful affections are in the same no such danger exists, then other there is danger of undue intensity The fact is, that predicament. in reference to every such affection, and the entire force of all the exhortations to a supreme love to God, is derived from the tendencies of our nature to what is undue in every other exercise of the affections.

The Saviour reminded his disciples, that if a man loved his "wife or brethren, or sisters, or houses, or lands," with an affection which interfered with, or exceeded the love which he claimed, there could

be no enjoyment of his favour:
and the Apostle Paul exhorts the
believing Corinthians, who had
wives, to be as though they had
none.
." What are these intimations,
but salutary admonitions against
that "danger of undue intensity,"
which our esteemed friend, from
the well-balanced state of his own
affections, imagines has no exist-
ence? However, we wish some
professors of religion would read
Mr. Burder's lecture on this sub-
yoke-
ject. We are sure their "
fellows" would thank him!
"No
MAN ever yet hated his own flesh;"
but says Mr. Jay, "many a mon-
ster has."

The following extracts from the
lecture on
"the Duties we owe to
our Christian Brethren," are so ex-
cellent in their spirit, and so liberal
in their tendency, that we cannot
resist the temptation to present
them to the attention of our readers,
and with these citations we shall
close our notice of this instructive
and interesting volume.

"All, without exception, who love, and honcur, and obey our Lord Jesus Christ, are to be most cordially embraced and recognised as brethren. They may differ from us in opinion, as it regards minor and non-essential points of doctrine or of discipline; as it regards the mode, or even the subjects of baptism; as it regards the use or the rejection of a liturgy; and as it regards the government of a church, whether by bishops and subordinate dignitaries, or by presbyters, in synodical courts, or by settled pastors on the principles of congregational churches, or by travelling preachers, meeting in annual conference. But if we have reason to regard them in their individual capacity, as members of the family of God, and of the household of faith, we should never feel the slightest hesitation to regard and to recognise them as brethren, either in the welcome oppor tunities which may occur of social and friendly intercourse, or even in their occasional admission, and if they so request, to the most solemn and interesting ordinance of christian communion, at the table of the Lord.

"When we designate a Christian by a certain technical and sectarian denomination, we are too apt to think of him, and to speak of him, as we might be authorized to do, if the peculiarities of his party had formed his character, and règu

lated his prevailing disposition. Yet how
little, if under the influence of christian
candour, can we suppose this to be the
case. How seldom, it is probable, is he
ever engaged in thinking at all, on the
points of peculiarity; but how often
is he employed in the contemplation of
views and
the great and glorious truths, on which his
our own perfectly coincide.
The currency of the denominational dis-
tinction is calculated to mislead us; and
this is not one of the least of evils,
which have had their origin from sectarian
names. Let us not then do injustice to
our brother, but instead of being repelled
by the points of difference, let us yield
ourselves to the attractive influence of the
truth which dwelleth in him, as well as in
us, and shall be with us for ever.'

"Let us with equal candour and satisfaction, acknowledge all the excellencies

which we discern in Christians of other communions, both as individuals and as collective bodies.

"Lamentable must be the dominion of prejudice over the mind of that man, who can discover nothing that is good in principle or in practice, which differs from the ideas of the usages of his own denomination. As far as my own observations have extended, I have seen reason to think, that many lessons of practical value may be derived from other societies of Christians; while incalculable benefit may accrue to our own hearts, from cultivating friendly intercourse, as well as brotherly affection, beyond the pale of our own ecclesiastical inclosure. Among other beneficial effects of such an interchange of thought and sentiment, and friendly offices, will be the counteraction of the tendency, betrayed by some of narrow mind, to treat with disrespect, and with contemptuous levity, the religious forms and If our usages which differ from their own. brethren of other denominations be in all their peculiarities conscientious, we ought, at least, to be respectful. Nor should we ever permit ourselves to forget how much we, as well as they, may have felt the most imperceptible influence of early education, and accustomed habits.

even

"Let us delight to co-operate with our christian brethren at large, in general and important measures, for the advancement of the Redeemer's kingdom.

"Who can estimate the amount of good which has already resulted from such cooperation in societies for the circulation of the Scriptures at home and abroad, and for the spread of the everlasting gospel, by the agency of living teachers? Its glorious effects are already seen-are felt even in the most distant regions of our globe; whilst at home, a new impulse has been thus given to the best emotions of the Christian's heart, and the most powerful energies of his mind."-pp. 347-349. 2 B2

Lectures on the History of Jesus Christ. By Jas. Bennett. 3 vols. 8vo. Hamilton and Co. £1. 16s. WE are happy to find that the northern custom of lecturing or expounding has recommended itself to many ministers in England, and that where this method has been ably sustained, it has tended greatly to the improvement and gratification of the people. The advantages resulting from it are clearly numerous, and far greater than those which attend the usual method of preaching from a text. While it offers all the opportunities which preaching affords, of free address and pointed application, it gives opportunity for a more enlarged display of the import and connexion of the word of God, or for the minute investigation of difficulties and removal of objections. In fact, it enables the preacher to be at once critical and argumentative, comprehensive and particular, didactic or impassioned. His discourses are far more likely to be conformed to the Scripture method than in the way of textual sermons, while in every such exposition, he can hardly fail of being doctrinal, practical, and experimental. There is one advantage combined with this method, which, we think, is especially deserving of attention in an age, when the studies of ministers are so broken in upon, and their public performances so liable to become loose and declamatory, or superficial and uninstructive. The exposition of any considerable portion of Scripture, in such a way as to render it useful and interesting, requires much more study and attention, reading and thought, than the preparation of a sermon. There are few portions of Scripture that can be taken as the subject of a lecture, especially if taken in their connexion, which do not involve the student in the necessity of some research and examination, for the purpose of removing

an obscurity, answering some objection, or elucidating some argument. The exercise of critically examining the scope, the facts, the history, the reasoning, the words, the connexion of any of the sacred books is highly salutary to the mental powers and spiritual feelings, and when conducted by the guidance of those able hands, and by the aid of those numerous lights which commentators and critics afford, will contribute more to elevate the ministerial character, and to furnish the man of God with things new and old, than any other line of study in which he can be engaged.

There is another collateral advantage, which presses itself upon our attention, and which brings us to the publication before us. The habit of close investigation, which has been found requisite for expository lecturing, has been the occasion of giving a permanent form to many of the most valuable theological works. Those ministers,speaking generally, who have been accustomed to this method, have contributed more to the stock of sound and biblical theology than mere writers of sermons or dissertations, and the expository or critical works which have thus proceeded from the pens of authors, who first prepared them in the ordinary course of their pastoral functions, have been more valued, more studied, more useful to the rising ministry, than either systematic theology or discourses, whether miscellaneous or on a train of connected theses. Owen's Exposition of the Hebrews is worth more than all he wrote beside, and Henry's Bible is to the young minister more than half a library. We think it our duty, therefore, to applaud every effort to establish the practice of lecturing, at least once on the Lord's-day, and to recommend the publication of such lectures on portions of the sacred volume, as appear likely to promote the gene

ral interests of biblical science, the most interesting and valuable and the instruction of Christians portions of his work; and we think in the will of God. his readers will agree with us in this judgment. The brevity and occasional suppression of these remarks is certainly to be regretted, as the author's acuteness qualifies him peculiarly for the office of a practical expositor. But we will not expend vain regrets upon omissions and deficiencies, but proceed to afford our readers an opportunity of judging of the performance. This we shall do by presenting two or three lengthened extracts, which will allow the author's work to speak for itself. The lecture on the Incarnation shall furnish our first extract.

As an able and interesting preacher, Mr. Bennett has been long and extensively known to the religious public. The office of Divinity Tutor in the Rotherham Academy, to which of late years he has been called, has of course led him to direct his studies more immediately to the sacred Scriptures. But it was in the usual course of ministerial duty that these lectures were delivered. Thus they have the double advantage of being prepared with all the aids derivable from the habits, opportunities, and studies of the Divinity Tutor, and yet with that freedom and ease requisite for a mixed auditory so that with academic accuracy and research, they may be supposed to combine popular eloquence and general

usefulness. Those who have been accustomed to Mr. Bennett, as a sermonizer and preacher, will perceive in this work a very considerable variation both of style and manner from his sermons.

The volumes contain a regular course of lectures on the Evangelic History, following the order of no one evangelist, but designed to form a harmony out of the whole. The course is rather intended as a "Genuine Biography of the Saviour," than as a comment or exposition of either of the evangelists. The reader will, therefore, notice, that the sermons of Christ are omitted, and the regular course of the historic facts preserved with all possible care. The author observes in the preface, "The practical application, which formed a principal part of the spoken discourses, has been greatly abridged or wholly omitted." Whatever may have been the author's reasons for this omission, we cannot but regret the fact, as we have found, in the perusal, his practical remarks by far

"What devout and grateful adoration we owe to the Saviour for his incarnation! We must exclaim with the Apostle, 'without controversy, great is the mystery of godliness; the living God was manifest in the flesh, justified in the spirit, seen of angels, received up into glory."

He

stooped to raise us who were fallen. Man, aspiring to equal God, sinks into the miserable apostacy of devils; and God, to recover him, stoops to become man. This is the glory of man, the wonder of angels, and all miracles and favours in one! If every thing is humiliating in this affair, let not our wonted pride reject the grace for what only makes it so much the more glorious. Let us rather observe how well this humiliation accords with the whole transaction. When the eternal Word resolved to be born of a woman, we cannot wonder that he would stoop to be the son of a poor one. He that condescended to be made in the likeness of sinful flesh, while yet he avoided the taint of original sin, which descends to us by

the decree of creation that like should beget like, would not refuse to expose himself to whatever indignity might attach to him, from suspicions thrown upon his virgin mother's chastity and honour. That condescension that deigned to be born into this world at all, would not hesitate to be born in an inn or a stable.

If angels were to announce to men that he was born their brother, he would as readily choose that they should proclaim this to shepherds as to kings. Humble men,

looking for the promised Saviour, were

more fit recipients of the glad tidings than kings, who were roused by the news to jealous and murderous plots, or philosophers, whose pride of intellect would ask, how God could be made man.

"However the pride of the world may

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