of their times, and the exuberance of their learning, induced sometimes a character both of argument and illustration, more suited to the closet of the scholar than to the promiscuous as-, sembly. Much of the edification which they might have produced was thus lost; and although, as works, their writings will ever form treasures of theology and standards of composition, as sermons we should not, without qualification, commend them to the student of pulpit oratory. Their learning alone forms a decided objection, when they are viewed in the light of purely popular exhortations. But their clearness of detail, their occasional perfection of argument, and felicity of illustration, should certainly be studied; and were these generally adopted as models, we should expect to find modern sermons universally intelligible, forcible, convincing, and impressive.

Intelligibility, indeed, is the first requisite of a sermon: we do not deny that there exists some difference between the style to be adopted at Exning in Suffolk, and that which is destined to soothe the critical ear of the polished meridian of St. Mary's, Bryanston Square; but it is a great mistake to suppose that the preacher cannot be at once intelligible and eloquent. Simplicity is frequently the sublimest eloquence, as the parables and discourses of our Saviour sufficiently testify; and if we were to give an illustrative example of our idea of the perfect modern preacher, we should select an instance, alas! no longer invidious. Rich in the stores of Scripture and theological oratory, he "brought out of his treasures things new and old;” fervent and eloquent as Taylor, but close and convincing as Barrow; at once simple and bea tiful, elegant, and clear,-he fixed the attention of a large and promiscuous congregation, from the highest noble to the meanest artisan: all listened, all felt, as the warm influence of his mild but irresistible eloquence played on their hearts, and melted the obdurate sinner with the patience and mercy of his God; he "knew the terrors of the Lord," and well was he able to " persuade men," Such was he who now shines among "those who turn many to righteous ness, "as the stars for ever and ever," the great, the good, the honoured, the lamented Gerard Andrewes!

Mr. Dibdin's style is not strongly marked with positive faults; but as far as sermons can be negatively faulty, we think his are so; inasmuch as they possess none of those qualifications to which we have above alluded, as constituting the essen. tials of excellence in pulpit oratory. We have not room for extracts to justify the opinion we have expressed, but will give one taken from the first sermon in the volume, which has created some attention, as it was preached at the consecration of

St. Mary's, of which church the author is minister; and affords on the whole, as we think, the best specimen of his abilities in composition. The text is, Psalm cxliv. latter part of 15th verse: "Blessed are the people who have the Lord for their God." It would be impossible to attempt to methodize this production, which does not appear to lay the slightest claim to arrangement: but the following passage, we apprehend, will present our readers with a just, certainly not an unfavourable view of Mr. Dibdin's manner.

"We hear on all sides complaints perpetually made, and conclusions as frequently drawn, of the success of the wicked, and of the adversity of the good; and perhaps if our minds were not seasoned with some portion of scriptural knowledge, and our hearts comforted by some portion of scriptural faith, we might as readily draw the same inferences as many who surround us. The truth is, that we admit that the Almighty is good and gracious, and that we ourselves are weak and defenceless; but we take not fit opportunities of invigorating our understandings, and comforting our depressed spirits, by seeking a communion with Him who has told us only to ask and we shall have, only to knock and the door shall be opened. In other words, we are depressed at the prosperity of the wicked, but we go not into the Sanctuary of God to have our intellects strengthened, and our apprehensions dissipated. The sanctuary of the Almighty is indeed the receptacle, as well of the broken and contrite, as of the joyous and contented, heart. The Spirit from on high equally visits the lowly and the lofty. We are, in all places of public worship, to draw near with faith-to make our wants and wishes known-to lay open our inmost thoughts-to confess our manifold offences-and to pray earnestly, and from the heart, for a portion of that heavenly instruction which is to make us wise unto salvation. The wants of the body, which are few, and easily supplied, should be forgotten in the necessities of the spirit. The welfare of our immortal souls should alone concern us here: and whatever may have distracted our thoughts, and disturbed our repose, in the intervening period, however our own misfortunes, or the prosperity of the wicked, may have staggered our faith, it is only by a communion with our Maker, and a prostration of our heart and soul before the throne of mercy, that such excitations can be soothed, and such afflictions removed. The world, immense, various, and inexplicable as it may appear, is under the government of an omnipotent and omniscient power. Ambition may sweep away the property of the innocent, to gratify its lust, and to extend its dominion-perfidy, and rapine, and violence may, for a while, make havoc with the good-yea, scepticism and infidelity may, for a season, undermine our faith, and cause our confidence to waver : We think to understand all these things, but they prove top hard for us: until we go into the sanctuary of God, and then we

-

understand that they have only been permitted, as tests of our faith, and as trials of our obedience. Thus you observe, that the principle of piety becomes a principle of wisdom; and that the more, in places of divine worship, we ally ourselves with our Maker, the greater will be our security, our confidence, and our comfort." P. 7.

The other discourses are on the following subjects:

Last state of Sin worse than the first, the Man Christ Jesus,— Delight in the Law of the Lord,-Forgiveness of Trespasses,-AshWednesday,-Our Saviour's Agony,- My sin is ever before me,→→ Confirmation Sermon, Charity Sermon for St. Mary's National School,-Rich Man and Lazarus,-Whitsunday,-Pharisee and Pub lican, Sin of deserting Christ,-The Prodigal Son,-Joy in Heaven over the Repentant Sinner,-Galileans not Sinners above all others,Obedience a Blessing, Disobedience a Curse,-A clean Heart and a right Spirit, The fruit of Sin,-To love one another,-Peace at the last, The Sacrifice of Isaac,-Not to fall out by the way,-So run, that ye may obtain,-A legitimate Fame,-On Hypocrisy,-Advent Sunday,-Riches a Temptation and a Snare,-Hope, Tribulation, and Prayer,-Hope laid up in Heaven,-The Last Day."

There are some expressions to be found in these pages which we hope Mr. Dibdin will reconsider. In his Consecration Sermon, for instance, we read, "As population and dwellings have increased, so temples of worship have been raised to receive the congregations of not only THE FAITHFUL, but of all classes of CHRISTIANS who choose to resort thither." Whom does Mr. Dibdin understand by the faithful, who are so honourably distinguished from Christians? Mr. Dibdin, we are sure, from the whole tenor of his writings, is too charitable, and too genuine a Protestant, to exclude any from the number of "the faithful" who put their trust in the atonement and merits of Christ, and believe the Holy Scriptures: and yet here a distinction seems to be drawn, which, if it have any meaning at all, goes not far to generate self-congratulation on our deliverance from the spiritual thraldom of Rome. Again, the following passage conveys a meaning most distant, we are persuaded, from Mr. D.'s intentions. It is from the Sermon on Ash Wednesday.

"God grant that the present and all similar seasons of occasional abstraction and prayer, may be seasons, not only of warning, but of reformation and REGENERATION. An eternity of never-fading bliss is surely cheaply purchased by the observance of a few such seasons: and while the gospel of Christ neither encourages nor inculcates that gloomy and splenetic seclusion, which prevents us from mingling cheerfully with our fellow-creatures, for mutual comfort and happiness,

so also doth it tell us, that if we live the slaves to this world's caprices and follies, we shall find ourselves setting out on the great road of eternity, without oil to our lamps, and without a Saviour to befriend us in the hour of darkness and dismay."

Now, we apprehend, Mr. Dibdin is one of those who consider the word regeneration to be strictly applied only in speaking of the spiritual grace attendant on the sacrament of baptism: but the contrary would appear from his words. We must, however, protest most loudly against what follows. We do not mean to deny that "an eternity of never-fading bliss, would be cheaply purchased by the observance of a few such seasons as Ash-Wednesday;" but surely Mr. Dibdin can never mean to say that it is so purchased. The rites of the church are ordained for edification, and to this object they powerfully contribute he therefore who neglects to use them, exhibits no very anxious zeal for his own growth in grace: but they are not, blessed be God, the price of heaven. What that price is, Mr. Dibdin need not be told: but we do think, that in popular addresses on important points of Christian instruction, language so ambiguous, to call it no worse, should be diligently avoided.

To conclude: although we do not esteem Mr. Dibdin a great divine, we are sincerely rejoiced to see him appear in his professional character. His volume, with all its defects, is calculated to do more honour to his heart and his head than all the bibliomaniacal trash which he has written. He is employed in doing his endeavours to be useful,-and more than this no man can do. This is deserving of higher praise than Eloquence: but as eloquence is a powerful instrument, we hope Mr. Dibdin will apply himself to its cultivation for sacred pur poses, discarding for ever, not "profane learning," but the catalogue-making in which he has hitherto been too much engaged. It has been asked, "Do any persons read divinity books except ecclesiastics and old women? Young ones, (it is said,) do not, nor the laity." We trust the sentiment discover able in this question will not influence Mr. Dibdin. He need not fear being "too heavy."

Sermons on various subjects: with an Appendix containing an Examination of certain supposed points of analogy between Baptism and Circumcision. By the Rev. JOHN EDWARD NASSAU MOLESWORTH, A.M. Curate of Millbrook, Hants, and formerly of Trinity College, · Oxford. Author of the Passover, a Sermon, &c. 8vo. pp. 450. 10s. 6d. London. Rivingtons. 1825.

.

THIS Volume, written in an impressive and pleasing style, bespeaks its author to be conscientious and zealous as a parish priest, as an individual Christian, fervently but rationally pious. The Sermons, two or three excepted, have reference to appointed services for the several Sundays on which they were preached: an arrangement highly to be commended, as directing attention to the instructions offered by the Church, and as pointing out the connection which subsists between the parts of the same service, and between the services of succeeding Sundays. This is especially observable in the Advent Sermons, in which the texts being taken from the respective Epistles for the day, the subjects of the petitions in the appropriate collects, their reference to each other, and the duties to which they oblige us, are severally considered.

"We are enjoined," says Mr. Molesworth, "in the rubric, to repeat the Collect for the first Sunday, together with each of the succeeding Sundays in Advent: and one reason for this direction, I conceive to be, that, in this Collect we pray generally for the important objects, to which the petitions of the Collects have reference, and are in fact subservient. We pray for God's grace to enable us to cast off the works of darkness, and put upon us the armour of light,' and those things for which we pray in the three following collects, are so many means all tending to the acomplishment of these important objects.

For, if we pray, that we may duly and profitably read the Holy Scriptures,' that God's blessing may be on his ministers," to enable them to explain and enforce this word, and that the impediments occasioned by our sins and wickedness may be removed; what are the ultimate purposes for which this knowledge, these graces, and these assistances are implored? Are they not that we may cast off the works of darkness, and put upon us the armour of light; now in the time of this mortal life in which Christ came to visit us in great humility; and that in the last day when he shall come again in his glorious majesty to judge both the quick and dead, we may rise through him to the life immortal?". P. 78.

The practical conclusion in the last sermon is thus drawn:

"If your prayers in all the cases here enumerated have been offered