THE ISRAEL OF GOD: SELECT PRACTICAL SERMONS. By STEPHEN H. TYNG, D.D., Rector of St. George's Church, New York. London: Religious Tract Society. 1846.

THE opening sentence of the first of these Sermons sounds to us as an Advent-summons, and will suggest the reason why we now introduce them to our readers.

"We commence this day," says the preacher, "the course of another ecclesiastical year, with the season of Advent. Our attention is particularly and properly called to the consideration of the coming of our great God and Saviour Jesus Christ, as God manifest in the flesh. The special services of the Liturgy for this season have reference to this grand fact: and it becomes the preacher's duty to lead to it also. This view of propriety leads me now to call your minds to the solemn message of our present text, Prepare to meet thy God, O Israel!"

The first four sermons of the volume are a series, grounded on this awakening passage, and entitled "God's message to Israel ;” whence also, as well as from the scope and design of the entire selection, the volume itself is entitled "The Israel of God."

"At the time," observes Dr. T., " in which this message was delivered by the prophet, the people of Israel, to whom it was addressed, may be regarded as exhibiting the two distinct characters, of the Spiritual Israel, and the Idolatrous Israel. A very large majority of them had gone astray from God, under the idolatry which had been established in their land. But, as God had informed Elijah in a previous time, there was still a remnant who had not bowed the knee to Baal. There was a nominal Israel known to man, and there was a spiritual Israel also among them. In my present application of the message before us, I wish to consider it under these two aspects."— (p. 4.)

And again :

".... Under these two appellations I have designed to represent the converted and the unconverted portions of my hearers: the religious and the irreligious classes of men, who are now before me. To the one class, the message of the text.... is a joyful annunciation: a call for thankful preparation for the coming of a triumphant Saviour. In view of his approach, they are to lift up their heads, to rejoice and be exceeding glad, for their redemption draweth nigh. To the other class, it is the solemn warning of an approaching judgment: the annunciation of a day of God's own appointment, when the measure of human trial shall be finished, and every immortal soul shall receive a just recompense of reward: when he that is righteous shall remain righteous still, and he that is unholy shall be unholy still.

"Into these two classes of persons every congregation is divided. But the division is generally a very unequal one. There are, probably, but a small portion of the members of any of our public assemblies, who can be reasonably addressed as converted, or pious persons. For this reason it is, that the faithful exhortations of the pulpit must be generally addressed to those, whose attention has yet to be awakened to the claims of religion, and whose affections are to be drawn to the high and important objects which the Gospel presents. True believers in the Lord Jesus, the Israel of God, are to be com

:

forted, encouraged and built up in their most holy faith. The exceeding great and precious promises of the Gospel belong to them; and they are to be applied to them without fear. But we cannot cry, Peace, to the ungodly, when there is no peace. And, there is no peace to the wicked, saith my God.' The same fidelity which will lead us, on the one side, to speak comfortably to the people of God, will compel us, on the other, to cry aloud, and spare not, to lift up our voice like a trumpet, in proclaiming to unbelieving men their dangers and their sins.... We cannot conceal from ourselves the painful fact, that the far greater portion of those who listen to us from week to week, are in a state of alienation from God, and under the curse of his broken law that they are without his love in their hearts, and enemies to his holy will. They are not our personal foes. In some cases they are our dearest friends, bone of our bone, and flesh of our flesh; and God is our record, how greatly we long after them all, in the bowels of Jesus Christ. We love them as our own souls. And loving them thus, we would arouse them from their sleep: we would convince them of their dangers: we would draw them, -the Lord being merciful unto them,—to a city of refuge, a place of eternal safety. To accomplish this most important of all objects, we warn them with all long-suffering, we preach to them with all boldness, we keep back nothing that is profitable unto them, hoping, through the boundless mercy of Almighty God, that we may be made the instruments of saving some.... I have no message of consolation for unconverted sinners, no words of peace, unless the invitations of the Gospel prove effectual, and their hearts are brought home in a spiritual conversion unto Jesus Christ the Lord. The address of the text, is to them a solemn admonition-' Prepare to meet thy God, O Israel.""

Our readers will see, then, what is the scope of these Advent Sermons, and may be able from this short extract to form an idea of the spirit and manner of the preacher whom we wish to introduce to their notice. And just such is the scope, spirit, and manner of all the sermons in this volume. They are truly searching appeals to the heart and conscience by one who is well entitled to rank as a 66 master in Israel,”—a son of thunder, and yet of consolation,-as every preacher ought to be who is ambitious to be blessed in making " ready a people prepared for the Lord." And let us confess that our special design in giving prominence to these specimens of the American pulpit is to provoke our brethren, as far as our ability may extend, to weigh well the importance, especially in times such as these, of giving to their sermons the like decisive, energetic, discriminating tone-to appeal to their congregations as those who are "set to watch for souls, and must "give account to God." Our episcopal brother, Dr. Tyng, appears to us an admirable model of the faithful, earnest, affectionate preacher. He exhibits both sides of the truth in a clear and scriptural light-but is always practical in his aim and purpose. He never spends himself upon difficulties, never occupies the time of his hearers with vapid trifles or mere commonplace. He has always an arrow for the conscience; and "Thus saith the Lord" is the irresistible authority with which every appeal is carried home to the heart. He is not afraid or ashamed to tell his hearers that they are converted or unconverted-regenerate or

unregenerate-that many, in all probability the greater part of them, are yet in their sins-mere nominal-not true spiritual Christians; but be his subject what it may, he is careful rightly to divide the word of truth, and address to each one his appropriate message. But this, we fear, is not the style of preaching which at present characterizes the English pulpit; and we are the more anxious to call attention to this point, as it appears to us just now one of great importance, and if duly weighed well calculated to give a right direction to ministerial energy in its conflict with the various opposing influences which beset us. If the pulpit give an uncertain sound, the battle is lost; but let the truth be proclaimed with a clear and distinct earnestness, the gates of hell shall not prevail against it. Hence our reference to the model exhibited in this volume-and perhaps we cannot do better than close this notice with a single extract from the Advent Sermons, illustrative of the Author's style and manner in applying his message to the heart and giving it a practically impressive characterthe particular point to which we call attention. The closing appeal is as follows:

"And now, in the view of this solemn and alarming day of the coming of our God, I entreat you, my friends, to look at the character of your own lives, and see if you are prepared to meet your God. I have before me many upright, and kind, and excellent persons in the intercourse of this world, whose characters are, in many respects, just objects of esteem and love. But they are living without any principle of deep spiritual piety; without the reconciliation of their hearts to God, and without any hope depending upon his favour. I would not class such valuable members of human society altogether with the outcast profligates who roam the streets. They have their reward in the uniform respect of mankind. But can I comfort them with any prospect of blessedness hereafter? Can I tell them they are safe, when I am perfectly convinced that they are not safe? They will acknowledge themselves to be without a renewed heart. They will confess that they have never been brought to make the surrender of their affections and their lives to Christ. And yet it is upon this single point that all the promises of a future life are rested. Except ye be converted, ye cannot enter into the kingdom of heaven.' Except a man be born again he cannot see the kingdom of God.' There is no hope of future blessedness offered to man, but in connexion with this plain and indispensable point. To such of my hearers would I address the question, with the faithful spirit of kindness, 'Are you prepared to meet your God?' Could you stand this day before the Judge of all the earth, and appeal in the assurance of faith to himself, and say Thou wast made sin for me, when thou knewest no sin, that I might be made the righteousness of God in thee, thou wast offered to me in the gracious provisions of the gospel, and I gladly received thee to my heart, and put thee on as wisdom, righteousness, sanctification, and redemption for my soul?' Could you thus, with humble confidence, claim the fulfilment of his promise unto you? Could you look upon the face of Jesus, as a friend for whom you have counted every thing else but loss, and say, Lord, thou knowest all things, thou knowest that I love thee; Lord, I believe, help thou mine unbelief?' If you have no such connexion with the Redeemer of sinners, then how are you prepared to meet your God? You would be rejected by him. You would be cast away from his presence. The kindness for which men

love you, the integrity and honourable character for which they respect you, have not been acquired or cultivated in reference to him, and can challenge no acceptance at his hand. This is the outward appearance upon which men look. God asks for the devotion of the heart. You need an inward, abiding principle, of love to God, of delight in his character, of submission to his will, of joy in his perfections, shed abroad in your hearts by the Holy Ghost. It is this alone which will enable you to assure your hearts, before him, and give you boldness in his presence. Without this spiritual devotion of the heart, all other attainments will be of no avail. Your souls, still unconverted and guilty, will be lost for ever.

"You think it hard that there should be no permanent discrimination made between your characters and the abandoned portion of mankind. You deem it harsh and cruel that the flames of hell should be threatened, to those so educated, so restrained, and so respected as you have been. But when your consciences acknowledge that you are not prepared for the presence of God, and cannot, therefore, expect to partake of the rest prepared for his people, what is the alternative? Is there neutral ground between heaven and hell? Know ye not that the unrighteous shall not inherit the kingdom of God?' that the servant who did not his Lord's will had his portion appointed him with unbelievers? What then shall I say to you in this dilemma? Shall I tell you that you are righteous, acceptable to God, and therefore will be saved as you are? Your own hearts would contradict me in every assertion, for you are convinced that you are neither. Shall I tell you that you are unrighteous, without holiness, and therefore cannot see the Lord, or inherit his kingdom? Here your better feelings revolt, and you think that some better place than hell might have been provided for persons of your description. My friends, God has provided some better place, which he offers freely to your possession and enjoyment, if you will have it. But he offers it, as he must offer it, in his own way, and upon his own terms. And if you would attain his promises, you must enter in by the door which he has opened.

Now, it is not your outward morality or immorality which affects this question. It is your simple rejection of salvation when it is freely offered to you, which rejection leaves you in your own condition to perish. God proposes to save you, and you refuse. He entreats you to be wise, and you refuse still. What then is to be done? The alternative is, that you are lost. You cannot escape, if you neglect so great salvation. You take a mendicant from the street, and bring him to your own house, and make him your son; he is ungrateful and disobedient; you still forbear with him; he leaves you with contempt; you go for him and bring him back; he pursues again the same course; this round of kindness and ingratitude is gone through again and again. At last, wearied with his perverseness, you leave him to his own course, and try to forget him. Would others be most likely to speak of you, and would you be most likely to think of yourself as unjust in leaving one who had rejected all your kindness, or as forbearing and liberal in doing so much for one for whom you were under no obligation to do anything? And would it be your cruelty or his perverseness, which must be alleged as the proper ground of responsibility for his final poverty and sufferings? Transfer this illustration to yourselves, and you are condemned out of your own mouth. God requires from you a certain well-defined submission, as a preparation for the day of his coming. He gives you the ability to be prepared according to his will. But rejecting his grace as offered in Jesus Christ, he can offer you no other way of deliverance. In the strong expression of the poet,

'You read your sentence at the flames of hell;'

or in the stronger language of the Scripture, 'He that believeth not shall be damned.' The wicked shall be turned into hell, and all the people that forget God.'

"Let me then earnestly press upon your notice, this message upon which we have dwelt so long-Prepare to meet thy God, O Israel.' Whatever be the outward habits of your lives, whatever be the opinions which men entertain of your character, without the power of godliness in your souls renewed by the Holy Ghost, you are weighed in the balance and found wanting. Acquire then this spirit of true religion. Awake to the importance of your future prospects. Consider the value of your eternal interests. Esteem it no weakness to acknowledge that you have precious souls which must be saved, and that every thing else is for you of small importance, when compared with them. If ardent spiritual religion be enthusiasm, fanaticism, may God be pleased to send such fanaticism abundantly into his Church! If it be rude and vulgar to call upon men, as helpless, miserable, ruined sinners, to flee from the wrath to come, to turn unto God and live, may God grant such a vulgar spirit to all who profess to be his ministers. We are not of those who deem it shocking to mention hell to ears polite. Beloved, the solemn question is before you, and must be answered by you, 'Who shall dwell with the devouring fire? Who shall dwell with the everlasting burnings?' Every soul here present that is not bound to Jesus Christ by a living, lasting faith, is without hope, under the wrath of God, condemned already, and cannot escape the damnation of hell. Turn unto him and be ye saved. Acquaint yourselves with him and be at peace. You cannot stand before God, unwashed in the blood of the Lamb, unrenewed by the power of the Spirit. Your weight of guilt will sink you into eternal condemnation. O, then, I beseech you, prepare, by embracing the hope which Jesus offers you, to meet your God, and to receive that recompense of reward which he brings to those who wait for him."

Besides the Advent Sermons there are ten others on the following subjects:-The New Creature, 2 Cor. v. 17.—The Protected People, Ezek. ix. 3-6.-The rescued Brand, Zech. iii. 2.-The Sinner's Choice, John xviii. 40.-The Christian's Rock, Deut. xxxii. 31.-A Spiritual Famine, Amos viii. 11, 12.-Little Sins, Gen. xix. 20.-The Valley of Decision, Josh. iii. 14.-The Christian's Hindrances, Gen. xxiv. 56.

We heartily recommend the series, and would only add that it is one of the Society's cheap publications.