But, besides the good that may be thus incidentally accomplished by the circulation of pulpit discourses, there is a special benefit likely to result from them-and which, for the most part, is chiefly contemplated in their publication-to the members of the church or congregation for which they were originally prepared. The words of an affectionate and revered pastor, though not perhaps found to be of standard weight in the scale of literary merit, will commonly preponderate, as to their moral influence on the minds of his usual hearers, over richer metal obtained from a foreign mine. Let these words be committed to writing, and placed before the eyes of those who heard them pronounced from the pulpit, and the effect will far exceed, in general, what could arise from the composition of a stranger, however great its intrinsic superiority. The well-remembered image of the venerable preacher recurs to our imagination: we see his pleading attitudes, and hear his touching accents: at one sentence we recollect how our bosoms thrilled with terror, or our eyes filled with tears, and on what courses of amendment we resolved; at another, what comfort streamed in upon our souls, and lifted them to heaven. A thousand affecting associations come in aid of the preacher's eloquence; while attachment to his person and grateful recollections throw a veil over his defects, and even transform them into merits. And thus it is that the faithful minister, "being dead, yet preacheth,' not seldom, we believe, with a success, in regard to many of his people, surpassing what had attended his living ministrations.

But we must proceed to a more particular notice of the valuable volume named at the head of this article. Mr. Dealtry informs us, in his preface, that especial regard has been paid, in the selection of these discourses for the press, to their practical tendency. It will, however, be assumed, by every one who is himself alive to the importance of sound evangelical doctrine, that no Scriptural divine, in handling moral and practical subjects, can fail of interlacing the great and peculiar truths of the Gospel; or, rather, of placing them as the foundation of his superstructure of holiness. And this assumption is verified in the discourses of the Rector of Clapham. The morality he enforces is not a cold, metaphysical, deistical, nay, atheistical system, deduced from observations upon man in his individual nature and social relations, without a distinct, constant, and submissive reference to the inspired records: it is not a religion that might as well be the produce of a Mohammedan or Jewish, as of a Christian soil. No: it is that genuine and high-toned morality, of which the Bible is the only fountain, and of which the rules, the examples, and the sanctions, are fetched from that sublime and comprehensive Revelation. In

every sermon of Mr. Dealtry we find the tokens of a mind deeply penetrated with the conviction, that the "fear of the Lord is the beginning of wisdom;" that no moral goodness exists but through the operation of the Divine Spirit; that human virtue, in its highest form of excellence, cannot challenge acceptance with Heaven, except in clasping the horns of the propitiatory Altar; and that living waters, to renovate and fertilize the earth, can issue from no other source but the throne of God himself. The style of these discourses is clear, correct, spirited, and harmonious. We are inclined, perhaps, to think them rather deficient in pathos: neither do they abound in specimens of that magnificent eloquence, which victoriously pervades the whole compass of human sentiment and passion; which alternately sweeps heights and depths as it careers along, touching heaven and earth, like a seraph's wing, in its vast reciprocations. Nevertheless they are always vigorous and animated, and in some places rise to a considerable pitch of oratorical excellence. Of the justice of this praise we hope to furnish conclusive proofs, accompanying our extracts with a few occasional comments.

The first passage we select, is from a discourse entitled "Christ the Foundation of the Church;" in which are displayed the dignity and blessedness of the union which exists among believers by virtue of their connection with the common Foundation, whence living spirit goes forth, and circulates through all the "lively stones," compacting them into one spiritual building, an habitation for the most Sublime of Beings. We are of opinion, with the excellent writer, that a more frequent meditation on this glorious privilege of the Christian pilgrim would greatly tend to elevate our feelings above earthly things; to produce and maintain an influential sense of the holiness of our vocation; to animate us in the discharge of arduous duties, by keeping us mindful of our close relation with Apostles and Confessors and Martyrs; and illimitably to expand our Christian sympathy and love.

The prophet represents the Messiah in the next place" as a precious cornerstone;" the corner-stone in the foundation being that which supports the structure, and more than any other serves to consolidate and unite it. This is the view which St. Paul takes of the phrase, in his Epistle to the Ephesians, "Jesus Christ himself being the chief corner-stone, in whom all the building, fitly framed together, groweth unto an holy temple in the Lord." So that our blessed Lord is at once the foundation upon which the church is built and the corner-stone which unites it: He is the support of his people, and in him they all meet and have fellowship one with another.

And what a delightful view does this give us of the union which exists between Christ and his true disciples, and of the beauty and integrity of his church! We are told by St. Paul, that he hath brought the Jews and Gentiles together, making both one;" and we here see that his real followers, in

every age, are stones in the same spiritual building, fixed upon the same foundation, and connected by the same living influence. To a mind which is by Divine instruction capable of feeling the force of this passage, and which can enter with holy affection into the spirit of it, it will be obvious that there is no limit to the expansion of Christian sympathy and Christian love. Wherever the church of God has existed in times past, or in whatever part of the earth it may now be found, the disciple of Jesus Christ discovers there the foundation upon which he is himself built, and perceives that he is united to the members of it by the chief corner-stone. What an elevation of feeling does it give to such a man, when he reflects that Enoch and Abraham, and David and Elijah -that Isaiah, who so remarkably prophesied concerning the Saviour-that John the Baptist, who, as the herald and forerunner of the Lord, was more than a prophet-that those who in early times stood forth as the confessors of Christ, or who passed with the crown of martyrdom on their heads from a world of suffering to a world of glory, are all related to himself and to each other, as a part of the same spiritual building! How does it enlarge all the charities of the soul to find that in every nation the faithful servant of God, whatever be his colour or condition, whether he be "Greek or Barbarian," whether "bond or free," still belongs to that temple of which Christ is the foundation, is still connected like ourselves with the chief corner-stone. pp. 47-49.

A few pages on we have, in our author's chaste and elegant manner, a very sound and spiritual account of the efficacy of faith to preserve the soul erect and tranquil amidst the changes and chances of this mortal life, by keeping it fixed and resting upon Christ. It belongs to the same sermon from which the former citation was made, on Isaiah xxviii. 16.

Now the way in which we are individually to build upon this foundation, is by believing in Jesus Christ. "He that believeth," saith the text, 66 shall "not make haste." In quoting this passage, the Apostle St. Peter varies the expression; "he that believeth on him shall not be confounded." The meaning is the same. He shall not be in haste, like a person who is agitated and perplexed and running from one refuge to another, without finding repose in any; if he believe in Christ, he shall be free from this distraction of spirit; his hope shall be one which gives him satisfaction and composure of mind.

For it is the very nature of true faith, that we perceive the excellency of Christ, and place upon him all our hopes. It leads us not only to look at the foundation stone, and to admire it, but to build upon it; not merely to acknowledge that the Gospel is worthy of universal reception, and that Jesus Christ is the alone Saviour of sinners; but to receive him as our Saviour; to draw from him our spiritual strength and spiritual comfort; to rest upon his merits and death for the pardon of our sins and for eternal salvation. It includes an abiding conviction of his truth; a sure dependence upon his promises; a cordial belief that whosoever builds upon this stone shall stand secure for time and for eternity.

It is true that this faith may be frequently exercised; that the humble and pious soul may often be exposed to doubts and fears, and be led to a solicitous examination into its state: but this very solicitude is one of the marks of a genuine faith where there exists no concern about the soul, these exercises of the mind are unknown; in many cases it is by the trial of our faith that its evidence becomes clear, and that faith itself receives increase and confirmation. The prophet does not say, that he who believeth shall be exempt from anxieties; but that upon this foundation he shall be secure; that he shall not in the midst of his anxieties seek in haste for any other resource. The man

who believes in Jesus Christ, will, from the sense of his wants and infirmities, be led to adhere more closely to his Saviour. The expression of his feelings will be like that of Peter, "Lord, to whom shall we go? thou hast the words of eternal life;" or of Job, "though he slay me, yet will I trust in him." I know that every other dependence will fail, and that every other hope will end in shame and confusion; I know that in the hour of death, the soul which has no reliance upon the Son of God, will make haste to possess itself of any shelter from the terrors of his wrath: I know that in the Day of Judgment, those who have no interest in a Saviour will be ready to call upon the "rocks and mountains to hide them from the face of Him that sitteth upon the throne and from the wrath of the Lamb:" but my hope will never deceive me. I am fixed upon the Rock of Ages, and the end of my faith will be "the salvation of my soul."

pp. 52-54.

No apology will be necessary for inserting an exceedingly impressive passage, concerning the blessed security of those who build on the sure foundation laid in Zion. It may be taken as a fair instance of the elevation to which our author sometimes rises, and of his ability to clothe lofty thoughts with correspondent language.

With regard to those who have thus built upon this sure foundation, I would observe, in the last place, how ample is their security, and how blessed their lot!-Let them only persevere, and they shall "not make haste; they shall not be confounded: for the mouth of the Lord hath spoken it." We talk of the solidity of rocks, of the stability of mountains, of the firm foundations of the earth; but every thing which appears vast and mighty in the eye of man will crumble into ruins. The rocks shall be rent; the mountains shall be removed; the earth shall be consumed; the heavens themselves shall flee away; yet, in the midst of that wreck and conflagration, one building will remain; the church of God, with every living stone which belongs to it, will stand firm on its immoveable foundation, uninjured, inconsumeable. If ever the humble Christian is tempted to doubt of the security of them who believe in Christ and continue faithful to His words, let him remember the foundation upon which he is placed; if ever the timid disciple is inclined to tremble for the safety of the church, let him lift up his eyes to its Almighty Protector. It may be assailed on earth by the hostility of man, and the malignity of apostate spirits; but it is the building of God, and there is no arm which shall dismantle its towers, or tear up its bulwarks. It may be obscured by the darkness of this lower world, but there is a light which shines upon it from heaven, and which will never be extinguished. pp. 58, 59.

In the next discourse, on Christ considered as the Refuge of his people, our author delivers the following striking reflections on the permanency of those consolations which are imparted by Jesus Christ, as signified by the shadow of a rock. If not an original thought, it is certainly displayed with singular force and beauty.

The shadow of a tree would be very grateful to the exhausted traveller; but it is pervious to the storm and the heat: its leaves may wither, and its roots decay, and ere long, instead of protecting others, it will itself be cast down. The Messiah is as the shadow of a rock, which defies alike the wind and the sun, and remains, under all circumstances, fixed and immoveable; of a great rock, which affords complete and extensive protection. p. 75.

On the immense value of Christian concord, and its important bearing on the spiritual well-being of churches and of individuals; and on the consequent duty of both nourishing in ourselves a temper of Christian liberality, and endeavouring to diffuse it through the great family of professed believers; the following observations deserve serious attention. The first is taken from a sermon on " The Christian's Conversation."

Concerning the incalculable and irremediable mischiefs which have flowed in upon mankind from the want of this Christian concord, I have no wish to expatiate; they may be seen in the decay of some churches, and in the ruin of others, and in the generally defective state of Christian communities. Let us ask rather, whence it is that they arise? "Come they not hence, even of our lusts?" from the indulgence of passions forbidden by the word of God, and fatal to that meekness and moderation which it so forcibly inculcates? How long shall our conversation be only upon earth! When will the days arrive that Christians shall feel themselves to be indeed citizens of heaven, and bound under that name to cultivate the spirit which belongs to those pure and peaceful regions! p. 90.

The others are drawn from a sermon expressly designed to inculcate "The Motives for Christian Concord."

The distinction between doctrines essential to salvation and those which are not essential, is founded alike upon reason and Scripture and the very nature of spiritual things; and narrow as is the way which leadeth unto life, iti; probable that many are walking in it, with whom certain travellers on the same road will hold no communication, regarding them as "aliens from the commonwealth of Israel, and strangers from the covenant of promise." For we all know how great is the tendency of difference in opinion, upon religious subjects more especially, to make men view each other with suspicion and dislike; we naturally associate ourselves with those whose sentiments correspond with our own; and although love to all the followers of Christ, especially on the ground that they are Christians, is repeatedly inculcated in the New Testament, we are apt either to think slightly of their character because they concur not most exactly with our favourite notions; or we regard them with a very subordinate sort of affection, even while we believe them to be the children of God. Such is undoubtedly the case at the present day; and such was, in some instances, the case in the days of St. Paul: and the great object of the passage before us is to recal the members of the Christian church to a better mind, to fix their hearts on the same leading principles, and to persuade them to the exercise of unreserved affection and of mutual love. pp. 180, 181.

Wherefore, in the intercourse which subsists between us, should we not dwell upon those great truths of faith and practice, which involve our highest hopes and kindle our best affections, rather than upon those less obvious and less important points, upon which wise and good men have generally differed? Why, in the highest of all concerns, are we to turn aside to matters comparatively foreign and extraneous, and forget that which forms the very essence of religion, and gives to it all its importance and its worth? The plain reason is, because we do not justly appreciate the nature and end of the Gospel of Christ: if we were right minded in this respect, we should have little comparative temptation to expatiate upon points of doubtful issue; and although, if catechised upon these subjects, we might differ in judgment, there would be, for all practical purposes, both in appearance and reality, a correspondence of sentiment, which hitherto the world has rarely seen. pp. 182, 183.