tracted a deep stain; the sentence was passed upon him, and upon his posterity, not merely that he should die in a temporal sense, but that he should die eternally. All the precious gifts were lost which had been given him, and he became the bond-slave of that old serpent who had tempted him to sin*. Thus in Adam all died." Beachcroft, vol. I. p. 108. "Salvation is every where promised to faith in that Saviour, who has purchased this blessing for a lost world: and faith, if it be the saving faith of the Gospel, will be fruitful in every good word and work. Faith is said to be the gift of God, and they who believe, are said to be given by the Father to the Son, as the purchase of his sufferings. All that the Father giveth me, shall come to me; and whosoever cometh to me, I will in no wise cast out;' of those whom thou hast given me, have I lost none. God must be,-he was, and ever will be, the Author of every good and perfect gift, and amongst these, gifts of faith. Faith cometh by hearing, and hearing by the word of God. As then by one man's disobedience, many were made sinners, so, by the obedience of one, shall many be made righteous.' Lay the whole of Scripture together, as it speaks of the efficacy of the Redeemer's sacrifice for sin, and you will find, that he offers yon this greatest and best of gifts, salvation, without money and without price. In this manner the love of Christ will constrain you to be obedient, because you will thus judge, that if one died for all, then were all dead:' you will rejoice in a new principle of life thus conferred upon you; you will remember that he died, that they which live should not henceforth live unto themselves, but unto him that died for them and rose again." Ibid. pp. 111, 112. Again, in Sermon VIII. on Enoch's Removal: "Before man can hold converse with his Maker, he must have a new nature given him; his appetites, his inclinations, his desires, must be turned from darkness to light, from the power of Satan unto God. Our blessed Saviour was very clear in his statement of this doctrine, when conversing with that learned doctor of the law, Nicodemus; ' Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God' he will have no eyes to per • See Homily on Christmas Day. ceive, no ears to hear, no heart to understand the peculiar doctrines of the Gospel dispensation; nor will he ever experience the joys of God's kingdom above, unless he be regenerate; born of water and of the Spirit." Ibid. p. 120. "We came into this world the sinful children of a fallen disobedient parent. By the offence of one, and that one our forefather Adam, judgment came upon all men to condemnation: we are all born in sin, the children of wrath; but we are not shut up under condemnation: there is a way of becoming the children of God: this change must be brought about by the Holy Spirit of God. The waters of baptism are a sign of this regeneration, or the new birth." Ibid. p. 262. We do not find any thing more specific as to the peculiar efficacy of the rite of baptism in Mr. Beachcroft's pages. But Mr. White has a sermon expressly on the subject; and indeed may be considered as more detailed and precise in his enunciation of all the several doctrines of the Christian faith. He has given, in his valuable volume of Sermons, what we cannot but highly approve of, discourses on the specific "mysteries" of our holy religion, as embodied in the services of our church on her more remarkable sacred festivals and fasts*. From these, as well as from his Sermon on the Sacrament of Baptism, our readers will doubtless be pleased and edified with the following extracts, containing clear aud strong enunciations of important doctrines. In his third sermon, "On the Duty of confessing our Sins," preached on St. John the Evangelist's day, from 1 John i 9, 10, we have the following delineation of the nature of sin : "This then is the nature of sin: it is opposition to, or want of conformity with, the revealed will of God: in the words of the Apostle, sin is the transgression of the law.' The law of God In Mr. Beachcroft's second volume we observe, it is true, three sermons respectively appropriated to Christmasday, Good Friday, and Easter-day; but the second only of these embraces the doctrine of the day. requires that we should consecrate our. selves without reserve to his service. It demands that we should love him with supreme affection; that we should trust in him with entire dependence; that we should yield him perfect, cheerful, and unremitted obedience. It requires also that we should love our neighbour as ourselves. Whatsoever then is inconsistent with entire devotedness to God; whatsoever is in any degree impure, unjust, untrue; whatsoever is incompatible with the most enlarged benevolence towards man, is denounced as sin, by that holy law which declares to us the will of the Most High. That law is, like himself, unchangeable; and, as he observes, so does it take cognizance of the most secret thoughts and intentions of the heart. Often, therefore, when no evil is apparent to human eyes, there is much seen by Him who knoweth all things. The evil of sin is to be judged of, not according to the low conceptions of our blinded understanding, but according to the estimate formed of it by God, who perhaps alone fully knows its nature and tendency." White, pp. 42, 43. Mr. White afterwards well illustrates "the commandment coming," and consequently "sin reviving," and the sinner "dying," (Rom. vii.) by the admission of a ray of sun-shine into a darkened room, which discovers the dust, and other light matters floating in the air, till then unperceived: "So when the entering in of the commandment giveth light to the soul, the hidden evils of the heart are detected," &c. Again; in Sermon V. for Good Friday, "On the universal Apostacy of Mankind, and the Imputation of their Guilt to Christ," from Isaiah liii. 6, we are told "The text teaches the duty of simple and stedfast confidence in our Redeemer. By declaring to us, that all our iniquities are laid on him, it gives us the assurance of pardon. Only let us come to him as the devoted scape-goat, and laying, as it were, by faith, our hands upon his head, confess our transgressions, and trust to him to bear them away. It is by faith only that we obtain the benefits of his atonement. As Moses lifted up the serpent in the wilderness, even so was the Son of Man lifted up; that whosoever believeth in him should not perish, but have eternal life. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.' Let us then beware lest we neglect this great salvation. Having had the Son of God set forth as it were crucified before us, let us come unto him that we may obtain deliverance from the guilt and power of sin, and be made partakers of his righteousness, which is unto all, and upon all, them that be lieve." Ibid. pp. 90, 91. another lengthened extract from We cannot refrain from giving Mr. White's powers in the pathetic this sermon, as a specimen of and of his general eloquence, both which, we think, are considerable. "On him, therefore, was laid the iniquity of us all. He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.' Christ, the spotless Lamb of God, was appointed to take away the sin of the world. Though not only innocent, but in the highest degree praise-worthy, he was treated as if he had been the greatest of offenders. On his devoted head were accumulated the offences of all mankind; and O! how heavily did they press upon him! See how they have laid him prostrate on the earth, and forced from him a sweat like unto great drops of blood falling to the ground. See how they have made him sore amazed and very heavy, yea exConsider well that it is the Son of God ceeding sorrowful even unto death. who is thus dejected: it is He who be seeches his Father, with tears and reiterated prayers, that if it be possible the cup of bitterness may pass from him: it is He who, agonizing on the cross, exclaims, My God, my God, why hast thou forsaken me?' Alas! the cup canthe uttermost! Thy Father's wrath not pass away; it must be drained to must be endured, O thou compassionate Saviour! and thou must be deprived for a season of the light of his countenance, or we must endure that wrath, we must be deprived of that light, for ever and for ever. But, if we cannot mitigate thy sufferings, let us at least abhor the sins which caused them; let us, whilst we lift up our eyes to thy cross, in order to obtain the healing of our souls, mourn with unfeigned sorrow for the offences which nailed thee to it, and resolve that from henceforth we will watch with the utmost care against transgression. Surely, my brethren, the contemplation of a crucified Saviour ought to melt our stony hearts, ought to produce in us true repentance, ought to convince us that sin, which is in itself detestable, is in us who know what Christ has suffered for it, exceedingly sinful. Let each of us, in looking back upon his past life, regard every offence that he has committed, as a thorn implanted by him in our Saviour's temples, as a pang added to his excruciating torments; and whenever we are again tempted to transgress, let us say to ourselves, What! shall I give my Deliverer another wound? Shall I crucify the Son of God afresh, and once more put him to an open shame?" White, pp. 84, 85. In Sermon VIII. " on the Ascension of Christ to the Divine Presence on our behalf," Mr. White states the doctrine of "the impu tation of Christ's righteousness to believers" as "written with a sunbeam on the pages of Scripture." This position he subsequently explains, and guards from abuse by saying "Our hopes of everlasting blessedness must depend exclusively on that righteousness which our Saviour has wrought, and which he pleads in our behalf in the presence of his Father. But, whilst we, who are the ministers of Christ, uphold this doctrine, as in faithfulness we must do, shall we countenance the error of those who teach men that there is no necessity for personal holiness? Shall we encourage the opinion that, provided we trust to the righteousness of Christ, we have no need to be scrupulous in practising righteousness ourselves, and endeavouring to walk in all the commandments and ordinances of the Lord blameless? God forbid that any of us should support such detestable opinions. No, my brethren: the same blessed book which teaches us to say, 'In the Lord have I righteousness and strength,' teaches us also that without holiness no man shall see him;' teaches us that to those who are regard less of the Divine precepts Christ will say, 'I never knew you: depart from me, ye that work iniquity.' There is, indeed, 'no condemnation to them which are in Christ Jesus:' but, be it remembered, the description given of them is, that they walk not after the flesh, but after the Spirit.' 'If any man have not the Spirit of Christ (let him say what he will about his faith), he is none of his.' Faith without works is dead, being alone;' and most certainly a dead faith can never avail for our justification before God. Thus much I have thought it needful to say, by way of guard to a doctrine on which the text naturally led me to speak, a doctrine which some, in every age, have been but too ready to abuse; and, of which, the abuse is dan gerous, in proportion as the right use is excellent. Let it then, on no account, be forgotten, that they only must hope to be accepted to everlasting happiness through the imputed righteousness of Christ, who are spiritually united to him, and shew the reality of that union by their resemblance of his holy character." Ibid. pp. 143–145. In Sermon XI. on the Sacrament Mr. White gives a very plain and of Baptism, from 1 Pet. iïí. 21, Mr. White gives a very plain and manly avowal of his sentiments on this much-controverted point; and seems to us to take ground, equally rational, churchman-like, and scriptural. He considers baptism as a figurative representation of an inward and spiritual grace; as a mean of salvation; and as an ordinance, the efficacy of which, under the Divine blessing, depends on the right dispositions of those who receive it. We must content ourselves, if not the reader, by two quotations from the second of these heads, which, we apprehend, will put him in possession of the views contained in the sermon. The first describes the Apostle's views of the benefits of baptism. "He says, 'Baptism doth now save us by the resurrection of Jesus Christ.' It must be, then, by making us partakers of his resurrection, which seals to believers all the blessings of his covenant. Christ was delivered for our offences, and raised again for our justification. By baptism we are admitted into the church which is his body, and being planted together in the likeness of his death, have the hope that we shall be also in the likeness of his resurrection. The church into which we are thus admitted is to us what the ark was to Noah and his family. Whilst we continue in it we are in a state of salva tion. We are separated from the world of the ungodly, we are released from the guilt of original sin, and grafted into the mystical body of Christ in which his Spirit dwells, and to which his promises are given. We are entitled to all the means of grace, and, if we fulfil our baptismal engagement, shall most certainly be accepted as members of Christ, children of God, and inheritors of the kingdom of heaven. Such are the privileges to which the sacred ordinance of baptism admits all who are partakers of it." White, pp. 195, 196. To the question immediately following, "But are they also inwardly sanctified as the necessary consequence of their baptism?" Mr. White answers by shewing, that even the ancient fathers, St. Austin and Chrysostom, though upholding the mystery to a very high degree, yet admitted that many who were outwardly baptized were not baptized vitally and spiritually, by the Holy Ghost. After which, by a forcible appeal to common sense, he proceeds: "If then we see any persons who have been baptized, habitually mind. ing the things of the flesh, and neg. lecting the things of the Spirit, how can we say that they are born of the Spirit? Again, the Apostle says, 'Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his; and if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness.' Let it be remembered that St. Paul is writing to baptized persons, to professing Christians, but he speaks of it as doubtful whether they had the Spirit of Christ, and makes the decision of the question rest upon their being dead to sin, and alive unto righteousness."-White, pp. 199, 200. We are persuaded, that but for the unguarded positions of Dr. Mant, brought forward, malá ave, Mant, brought forward, malá ave, and now, as it appears, universally deserted in their legitimate extent, both by friend and foe, most of the contending parties would have cordially acquiesced with Mr. White and his authorities (amongst which he places Bishop Burnet very high) in the above statement on this litigated question. We have hitherto pointed out what we believe to be strong features of similarity in our two authors; and which extend, for the most part, not only to their principal doctrinal tenets, but also to the moderation and sobriety with which they urge them. We may congratulate our readers upon the appearance of these volumes, amongst many other late productions, in which the fundamental doctrines of the Gospel are constantly and carefully maintained in full prominence, without being mixed with unhallowed and unsuccessful attempts to settle those more difficult and "secret things," which in an especial manner long unto the Lord our God." Such sermons satisfactorily prove to our minds the amplitude of the Gospel claims upon each man's peculiar love and obedience, even when placed upon a broader basis than many excellent men are willing to allow *. "be On the other hand they discountenance the wholly unchristian language of those who fail in habitually making a distinct and personal application of the peculiar * We are not quite sure whether such expressions as "Christ not having shed his blood at an uncertainty," and some two or three others which occur in Mr. Beachcroft's volumes, may not mark a considerable difference between him. self and his fellow-preacher, on some faith. That in such profound and mys very important articles of the Christian terious questions as those involved in all men should exactly think alike, is Mr. Beachcroft's words just quoted, more than can be demanded. That preachers should, as much as possible, avoid inconsistent statements on such subjects, is, however, greatly desirable. Mr.Beachcroft is, doubtless, fully aware that many different senses may be put upon an expression, to which all would, in their own sense, subscribe ex animo~ that Christ did not shed his blood at an uncertainty. doctrines of the Gospel, considering them as sufficiently recognized and understood by all, and needing only to take their turn with other subjects of general instruction. The recurrence to "Jesus Christ and him crucified," will, we are persuaded, be incessantly observed in those "to whom he is precious." His name will form a characteristic mark in the language of his true ministers. It will be not only as the "ointment poured out" on their richest stores, but as the one indispensable ingredient entering into the composition of their daily provision. We must now proceed to suggest certain points of difference in the sermons before us; which may lead us to a few more-extended remarks on two modes of pulpit instruction in some respects very dissimilar, and executed, we must confess, with very unequal merit in the two cases before us. Mr. Beachcroft, we think, has chosen by far the more questionable one; and being as yet a somewhat inexperienced writer, addressing himself to a country congregation, has, we think, hazarded rather too much in offering two volumes as his first demand on public notice. We shall confine ourselves principally to the former, of which we shall give the several subjects of the sermons, followed by those of Mr. White's single volume. The very selection and order, in both cases, may be considered as somewhat marking the respective characters of the two preachers. Mr.Beachcroft's first vol. contains: Sermon 1. The Request of the two Disciples on the Road to Emmaus. 2. The Efficacy of touching the Hem of Christ's Garment. 3. Balaam and Balak. 4. The Master's Call. 5. The Sabbath reverenced, 6. The Consequence of Sleeping during Public Worship, 7. The constraining Efficacy of the Love of Christ. 8. Enoch's Removal. 9. The faithful Abraham. 10. Esau and Jacob. 11. Our Brother a Mediator. 12. Jacob's going down to Egypt a Figure of Death. 13. The People of God tried and humbled. 14. The Old Prophet and the Man of God. 15. The Obedience of the Rechabites. 16. Redemption through the Blood of Christ. 17. The Judgment of the Wicked Servant. 18. The Christian Temper. 19. Man's Work and Labour. 20. Exhortation to Godli ness. Mr. White's volume contains as follows:-1. The Cause and the Cure of Human Wretchedness explained. 2. Preparation for the Advent of Christ. 3. On the Duty of Confessing our Sins. 4. The Purpose for which Christ came into the World. 5. On the universal Apostacy of Mankind, and the Imputation of their Guilt to Christ. 6. On the Connection between the Priestly Office and the Sufferings of Christ. 7. Christ the Author of eternal Salvation to all them that obey him. 8. The Ascension of Christ in our behalf. 9. The Holy Spirit promised to the Church. 10. On the Athanasian Creed. 11. On the Sacrament of Baptism. 12. On the Sacrament of the Lord's Supper. 13. Christ the Light of the World. 14.On the Unchangeableness of Christ. 15. On the Shamefulness and Unprofitableness of Sin. 16. Exhortation to Holiness. 17. The Same. 18. Holiness enforced from the Promises of God. 19. Hope in God the Antidote for Dejection of Spirit. 20. On the Ruin and the Recovery of the Creation. 21. The Study of Peace and mutual Edification recommended. 22. On Brotherly Love and Unity. 23. On Religious Joy, 24. On Family Worship. It will easily be perceived from this general catalogue, that Mr. Beachcroft's collection is of a much more undefined and miscellaneous character than that of Mr. White. His title of "Plain Scriptural Sermons," might have led us to expect this: and we think, under proper regulation, every enlarged plan |