family, was truly amiable and Christian. His surviving relatives, and circle of friends, will carry with them to the grave the memory of his kind attentions and exertions to promote their happiness. His heart was naturally warm, and it diffused its kindly influence over all that came within its range.

In short, Mr. Stanger was truly a great and good man, an established and exemplary Christian, and a blessing to the church and neighbourhood to which he belonged. Of many characters much good may be said; but, when the whole truth is declared of them, there are many exceptions to their good qualifications: but it may be said of Mr. S. with little fear of contradiction from those who best knew him, that "he adorned the doctrine of God his Saviour in all things." "The righteous," says David, shall be had in everlasting remembrance;" and it is with a view to hold forth his example for imitation, and to perpetuate the memory of by no means a common Christian, that this short memoir is submitted for insertion in your valuable publication.

C. J.

MR. JOHN HAWLEY. MR. John Hawley, of Cause Castle, Salop, fell asleep in Jesus, Nov. 11, 1805, in the 49th year of his age. He descended from religious parents, whose anxious wishes for the spiritnal prosperity of their offspring, induced them to remove to the neighbourhood of Shrewsbury, that they might enjoy the benefit of gos-pel ordinances.

Mr. J. Hawley was first brought to the knowledge of Christ under the ministry of the Rev. Mr. Pine, of Salop; and continued in fellowship with the Baptist Church at Dog Lane, till they unhappily divided.

The grace of God shone in Mr. Hawley with advantage, particularly in the view of death. In a letter to the writer of this, a few months before his dissolution, he remarks, "My health for some time has been very indifferent; and, as my complaint is in my stomach and vitals, I am sensible of the issue; but, thanks be to my Deavenly Father, he does all things

well. I trust he will never leave nor forsake me; I have been looking over the title-deeds of grace. I am happy to find that all is as secure as divine wisdom and power can make it. The inheritance is purchased, → paid for; yea, taken possession of for us. Given to poor sinners by a deed. signed, sealed, and delivered before twelve credible witnesses:" and then adds, "Surely these are strong consolations to those who have fled to Jesus, the only refuge from the storm." In another letter he observes, "I have a wish that you should improve my death from Psalm xxxi. 5. I have thought of those words these eighteen years past, nor have had one reason from that time to this to change my views for one moment. In all the Lord's dealings with me, for many years I have experienced a continued series of redemptions and deliverances : not one word on which he hath caused me to hope, has fallen to the ground unaccomplished. I am a wonder to myself; I am a miracle of this free and unmerited grace:" then adds,Bat death is terrible to nature,

"O for an overcoming faith," &c. Then I shall see that nothing will be lost that is worth retaining. Corruption, sin, and weakness shall be lost; but it will be in order that death may be swallowed up in vic tory, that I may put on holiness and incorruption.

During the last painful struggle, he frequently expressed his desire to depart and be with Christ; and the last expression which his weeping friends caught from his quivering lips was, lovely Jesus."

46

Mr. Hawley lived to see the wishes of his soul gratified in the formation of a gospel church in his own neighbourhood, which has to deplore the loss of him under whose roof the word of God has been preached for years, and at whose sole expence, till lately, supplies were procured. Mr. Hawley has left 501. towards erecting a place of worship; and his dying charge to his son was the same as his father had given him, " Never to desert the cause of Christ in the neighbourhood." May the spirit of the fathers rest upon the children!

Sermons, chiefly designed to elucidate some of the Leading Doctrines of the Gospel. By the Rev. E. Cooper, Rector of Hamstall Ridware, &c, Two Vols. crown 8yo, 19s.

[Concluded from our last, p. 37.]

A SECOND Volume of Mr. Cooper's sermons is before us, stamped with the same broad seal of truth and excellence as the former. Amidst the awful and general departure from the faith, as once delivered to the saints in the church of England, and sealed by the blood of our Reformers, it is pleasing to observe, that there is a remnant, according to the election of grace, who continue rising up to testify the gospel of the grace of God, and to call back their fellows o the consideration of the great and leading doctrines on which the Reformation was built, and the church of England by law established. The author of these sermons, avoiding all matters of more doubtful disputation, avowedly attaches himself to the great fundamental truths, and on the two substanstial pillars, the Jachin and Boaz of the living temple, erects his superstructure. 1, Justification by faith, without works, free and full, by grace alone, through the redemption which is in Jesus Christ, stands at the commencement of the first volume; and on its side rises in the beauty of holiness, 2dly, The sanctification of the Spirit unto obedience; not the work of any ability in fallen man, or effected by human suasion, but by the efficacious influence of the Holy Ghost, operating in divine contrition, and creating anew in Christ Jesus unto good works, God having before crdained that we should walk in them. These great principles pervade the pages of the second volume, as they stood prominent in the first, and the goodly stones receive their polish, grow ing into a holy body of evangelical truth, where the sinner is truly humbled, Christ exalted, God glorified in the highest, and righteousness and true holiness adorn the doctrine of God our Saviour in all things.

The volume opens with the Sin and Danger of neglecting the great Salvation of the Go-pel. Such persons must, from the necessary connection between causes and effects, be involved in everlasting destruction." Hear, ye despisers, and wonder and perish! The gospel alone provides the adequate remedy for human guilt, and for obviat

ing the effects of man's innate and deep depravity. The certain and fearful consequences of neglecting are enforced with strong and forcible application of the subject to every man's conscience in the sight of God. He is a lost soul, and must be a damned soul, if not saved by the gospel of the grace of God.

4,

The Life and Death of the real Christian follows. The nominal ones are many, and the real ones are few:"By their fruits ye shall know thei.” He lives by the power of Christ, quickened by him to life, when dead in trespasses and sins; and maintained in life by union with, and power derived from, the same source, Jesus, the living vine, 2. He lives by faith in Christ, 3, He lives to the glory of Christ, After the example of Christ, 5, Under the law and government of Christ. Where are these to be found? Alas! rari nantes in gurgite vasto. Their death is correspondent, and will be their eternal gain! The folly and futility of hoping for Heaven when they die, who have never had their conver sation in Heaven while they live, or that they shall go to God, who have never lived a life of communion with God, is awfully and strongly inculcated. Oh that the living might lay it to heart, and not die dreaming of Eeaven, and awake in Hell!

The obligation of an unreserved surrender of ourselves to God's service and glory, is the subject of the third sermon. This surrender is exemplified by the watchful mortification of sin, in all its ramifications. In the consecration of all our talents to the Redeemer's glory and service, and in the unreserved resignation of ourselves to the will of God, preceptive or providential. powerful motives of the text are enforced with their constraining efficacy, and earnest exhortations to quicken aud encourage to this reasonable service.

The

The joy of angels over penitent sinners affords occasion to enforce the great duty of repentance. Its nature, a real change of heart, a conversion of the soul from sin to Go, with inward illumination, through the powerful agency of the Holy Ghost; conviction of sin, fixing on the conscience a sense of guilt, and awakening a sense of danger. Thus leading to enquire after and discover the excellence of Christ, and the suitableness of the method of salva on re.ealed in the gospel, issuing in earnest application for a per

sonal interest in the promised blessings. The example of a sinner returning to God, however overlooked or despised by men, fills angels with exultation. The subject applied by way of exhortation, and for consolation.

But

Consolation to the Afflicted, from Isa. iv. 10. The subject of which he treats, is a gracious soul under affliction, not of an ordinary degree or measure, but peculiar both in its nature and degree. In darkness and seeing no light, in perplexity and distress, where no prospect of deliverance presents itself: no uncommon case with God's people. See Job, David, Heman, Christ. to the horde of nominal Christians this man speaketh parables: they have just as much conception of what is passing in the moon. The relief provided for the tempted and afflicted. Faith in the power, grace, and unchangeableness of the covenant-God in Christ. The subject particularly applied for the consolation of the afflicted under every pressure, whether of body, soul, or circumstances. Wait the Lord's leisure; "At even-tide there shall be light." "A word of awful warning is added to those who fear not God, and obey not the voice of his servant.

Sermon 6, The Case of Jonah improved, as a ground for expostulation with careless sinners, who, it is to be feared, form the bulk of congregations in general. The cry Awake, is loudly enforced on those who are sleeping on the brink of eternity. Oh that God the Spirit would give the hearing ear and the understanding heart, that they may not sleep the sleep of eternal death!

Serm. 7, The all-sufficiency of Christ's Grace for his peculiar People is full of holy Comfort and Encouragement. To whom doth the promise belong? To his people. How are they known? By a simple and avowed dependence on the grace of Christ, by a steady and conscientious adherence to the path of duty,

by a diligent and reverential use of the appointed means of grace. Grace is defined as the rich and unmerited love of Christ, which prompted him to undertake the work of our redemption; or that invincible power which, though the agency of the Spirit, he exerts for accomplishing their glorious undertaking. To the latter of these is the sense of the word Grace here applied, and his all-sufficiency described; and his people are encouraged, 1st, To be strong in every trial, under the consciousness of their interest in the promise- 2dly, This consciousness should invigorate their activity in the service of Christ;

- 3dly, Let this consciousness sustain and animate you in all conflicts against sin. You must prevail. A word of awful warning is added to those who give themselves up to sin and its servitude, under the plea that their passions are too strong to be resisted.

The Eighth Sermon applies Hezekiah's Fall as a Warning against Selfconfidence. A sinner must be always the same pensioner on the divine keeping and care, or prove by his falls, his own weakness and insufficiency. This is particularly improved, to enforce the fundamental doctrine of the Scripture, - of the depravity of man, - and his utter inability, without the continual aid of divine grace, to maintain the life of faith and communion with God. By numbers, this doctrine is either openly renounced, or virtually denied, Some affirm, that their nature is originally good, or at least disposed to listen to the dictates of reason, and to comply with the obligations of religion; others contend, that the heart being habitually exercised in the ways of God, becomes inherently better, and gathers a stock of strength and goodness of its own. Such vain and fallacious representations, the substance of modern theology, he confutes; demonstrating that "nothing but a deep sense of our natural depravity can effectually destroy our vain confidence, or excite to the diligent use of the means which are essential to our growth in grace."

The duty of confessing Christ before men, affords the author a noble subject. Many ignorantly would suppose and suggest, that now, in our days of science and profession of Christianity, the offence of the cross is ceased. The author has been taught in a different school. He is unknown to us; but we know that he must have gone to Jesus without the camp, bearing his reproach; and this precious balm shall not break his head. We shall indulge in a few extracts: 1. The Deity; confession of Christ open and undisguised, avowing their relation to him, in the face of the world proclaiming their dependence upon him, and their expectations from him. The Christian must embrace every seasonable occasion of delivering his religious opinions with firmness, meekness, and modesty, &c. He must not be ashamed of confessing, whenever a proper opportunity offers, the faith of Christ crucified; nor, by a criminal silence, when circumstances demand his interference, must he either countenance others in their errors, or suffer them to retain a

supposition that his opinions coincide with his own." The author, I perceive, will have a difficult task to perform at a visitation sermon and dinner, but, no doubt, to his best ability, fulfils his own injunctions. To confess Christ, He urges, must appear in a supreme regard to his will, in opposition to the manners and maxims of the world. 2. In a public attestation of those hopes and joys which Christianity pro fesses to inspire, and claims peculiarly as her own. 3. In a decided attachment to his people In them he finds a spirit and temper congenial with his own. With these he delights to associate; with these, if such be the alternative proposed, he chooses rather to suffer affliction than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the favour and applause of an ungodly world. The difficulties of dis. charging this duty, he faithfully details. But they who shrink from the cross will never wear the crown; that crown of righteousness which the Lord the righteous Judge will give to me and all that love the day of his appearing, will amply repay all the reproach and shame that, for his sake, have covered our faces.

The tenth sermon opens for the encouragement of the faithful, the promises of the life which now is, and that which is to come; and demonstrates that vital Christianity, with all the crosses which may attend it, furnishes a peace which passeth all understanding, a portion that the world knoweth not of.

The eleventh discourse enforces earnestness in religion. If it is real, it cannot be that cold, dead-hearted thing which the many seem to think it. It demands all the heart and soul, and the vigorous exertion of every faculty. In the introduction, the author censures criminal curiosity: the observation is right in general; but whether exactly deducible from the text, is dubious. Respecting the fewness of the saved, our Lord is pleased to give the most explicit answer, in the very parallel place, Matt. vii. 13, 14; and this seems, in the most peculiar manner, to enforce the very point in discussion. If they are few, and many who strive to enter, do it so inadequately and improperly, be of that few who strive lawfully, and so run as to obtain.

The last sermon is not least in importance. The general presumption entertained, that all in a Christian land are believers, and the awful

ignorance of the nature and evidence of the faith of God's elect, demand from every man who would not live in delusion and die in darkness, a serious, deep, and scriptural examination, whether he is in the faith, and whether Jesus Christ be formed in him.

To try the reality or delusion of those who say they have faith, he enquires, Are your views scriptural, of the object of faith, of the importance of faith, of the nature of faith, of the origin of faith? But here no analysis is adequate, the original pages must be consulted, and with much seriousness and prayer, that we be not deceived. One quotation I cannot prevail on myself to omit, as containing a sentiment of the last importance: "That neither evidences the most conspicuous and multiplied, nor arguments the most powerful and convincing, not demonstration itself, can produce faith, faith is a divine work: a creation in the heart by the Spirit of Christ. The faith whereby we are saved is not of ourselves, it is the gift of God."

Perhaps, in the point of appropri▴ ation, p. 285, some shades of difference will be found even among true believers. Ubi plura nitent, paucis haud offendor maculis, if they be counted maculæ, for hardly in two volumes anywhere will there be found so little to criticise, and so much to commend to the attention of Christians of all denominations,

The second article presents some pleasing instances of the power of divine grace among the Indians at Paramibo, in South America.

The account from Bavian's Kloof is very satisfactory. During the year 1804, fourteen adults and fifteen chil

dren were baptized, and nine communicants received. The congregation consisted of 245 baptized adults; of whom 94 are communicants, 129 baptized children, and 99 candidates for baptism, in all 473 persons. The total number of inhabitants at this settlement amounts to 1095.

In the six congregations of the Brethren, in the Danish West India islands, the number of the negroes is 10,557; 207 adults have been added to the church in the year 1805.

At Surinam, the Missionaries have suffered much by illness.

We should add, that this Number begins a Fourth Volume, the Third being perfected in Number Forty-five.

Preparation for Death, and The Párable of the Sower: Two Sermons, by the late Rev. W. A. Gunn. IS.

THESE Sermons were taken in shorthand by a friend, who, on Mr. Gunn's much-lamented death, thinking that they might prove an acceptable present to the public, and especially to Mr. Gunn's hearers, published them. "It is true," as the Editor observes in his Preface," that they contain no elegant novelties; but they faithfully represent his plain, simple, affectionate, and pointed manner of address, which, it is hoped, may, by the divine blessing, he instrumental to that great end to which he consecrated all his labours,

the salvation of immortal souls.". In these sentiments we heartily concur.

A Letter to the Archbishop of Canterbury, 8vo, 15.

WHETHER the Archbishop will smile or frown on the crown of martyrdom prepared for him by this fierce alarniist, we know not. It is certainly just as likely that the fiery chariot of Elijah should be sent for him. To be serious, the attempt to rouse a persecut→ ing spirit would certainly be the likeliest mode to verify the alarmist's apprehensions; but we hope there is too Buch political wisdom in the land, as well as candour, to suffer any tampering with the toleration act. Whatever mischief may have been intended in this furious letter, there are some hints - well worthy his Grace's attention; and which, with all the salvoes, if a Methodist had urged, would have been treated as highly defamatory. Valeat quantum potest.

Page 9, The author is sensible he treads on very tender ground, when he begins with the bishops themselves, as the fons et origo mali, the source of all the evil, for non-residence. Yet whether they reside in Westminster, or the North, or Bath, can make very Tittle difference to their dioceses as to personal superintendence. Ignatian bishops, whom he recommends, should be acquainted with every soul under their care, down to the meanest slave. But this is impossible, without such a contraction of the diocese as must equally contract the emoluments; to which perhaps a great many objections would be urged.

Equally tender is the ground, p. 13, where he proposes to eradicate from the vineyard those noxious and disgraceful weeds, the hunting, gaming, the drinking, the time-killing churchmen." But we are afraid if these were rigidly extirpated, with those who do such things, such a vacuum would follow, as would leave a wide door into the unprovided churches for the entrance of the dreadful spectre of Methodism.

It will be a much more effectual preventive if the writer is able to engage "such a corresponding zeal decidedly shewn in the clergy, so to regulate their own conduct as to do away the most plausible ground of dissent." P. 38. Probatum est. Only live them down and preach them down, and this will do the work more effectually than a thousand acts of parliament.

That every church should have a resident minister (p. 8) is highly neces sary; and that a provision should be made for the resident curate, from the living of 100 l. a year, or half the value of the cure at least, if of inferior value. He who feeds the flock, has a right to be nourished with the milk of the flock; and if the specimen of Method ism (p. 27) is trae, and that ab uno disie omnes," he must be a poor curate indeed, that could not preserve his people from such ignorant intruders. We think, however, as the specimen produced is given only from report, it comes in a questionable shape; and we can hardly be persuaded, That "respectable persons were amongst tle audience to this rant, and gave eucouragement to the preacher."

P. 30. Schism is defined" a voluntary secession from a visible church, without a sufficient motive;" but who is to judge of the suflicient motive? Will it be allowed that the doctrines of the church, not being taught in the church, is a sufficient motive? If the word of