grand fundamental principle of their religion, they had so well indoctrinated their hearers, that "they spit in the faces [of those clergymen who obeyed the rubrics], reviled them as they went along, and shewed such-like rude behaviour." This fundamental principle has been conspicuous in their history from the commencement of their sect, both in the Church and out of it, to the present day. This is truly a glorious principle on which to found a religious sect! but it is not worse than the Scotch Antiburghers, who in a synodical document recording their principles, solemnly say they have no principles at all! "WE HAVE NO PECULIAR PRINCIPLES." The sober Anglican Christian, however, will say that these principles more nearly resemble St. Peter and St. Jude's description of false teachers that were to arise in the last times-presumptuous, self-willed, not afraid to speak evil of dignities-murmurers, complainers, walking after their own lusts; and their mouths speaking great swelling words, having men's persons-Calvin's to wit, and other founders of sects-in admiration—these be they who separate themselves, sensual, having not the SPIRIT. REVIEW. SERMONS PREACHED IN ST. JOHN'S CHURCH, WAKEFIELD. By the Rev. Thomas Kilby. Illingworth and Hicks. Post 8vo. 1846. THIS neat volume contains fourteen good practical Sermons, that appear to have met with the approbation of several distinguished prelates, to whom the author expresses his obligation in his preface. We can consistently recommend Mr. Kilby's Sermons as sound in doctrine, and practical in their views; and make the following quotation from the discourse on Acts xx. 21. There may be a faith which is the result of mere habit and education-a sort of hereditary adoption of opinions a faith which amounts to nothing more than a cold assent of the will to certain historical and well-authenticated truths: but this faith is as far removed from that which is essential to salvation, as is the east from the west. The faith which justifies, and which the apostle preached includes not ... A Testimony to the Truths of Christ, &c., p. 4, 2d edit. 1829. only belief in the revelation of God, but a willing reception of the mysteries of God's covenant mercy in Christ. It is a faith that disposes the sincere believer to receive the Lord Jesus, not merely as the author of certain doctrines . . . . but as the only name under heaven given unto men whereby they may be saved." THE PEOPLE'S LIBRARY OF THE FATHERS, Parts I., II., III. London: Masters. THE people have been too long neglected; and now wolves in sheep's clothing are devouring them. Mr. Flower is doing an essential service to the Church by bringing the rich treasury of the primitive writers within the reach of the many, who will not fail to remark that their own Church's teaching closely corresponds with the Church of the first three centuries. The work has our best wishes for its success, and extensive circulation among the long neglected, but still attached members of the Anglo-Catholic Church in the humbler ranks of life. The numbers before us contain tracts on Unity, the Lord's Prayer, the Lapsed, Good Works, the Plague, the Blessings of Patience, Jealousy and Envy, by St. Cyprian, bishop of Carthage, and martyr; written about the middle of the third century. Like every consistent Catholic, Mr. Flower has experienced the effects of puritan venom. He received an appointment from Bishop Wilson in the cathedral of Calcutta; but no sooner was it publicly known, than the Record gave tongue, asserted that he had maintained the doctrine of baptismal regeneration, which that wretched heretical paper calls a soul-destroying heresy. On hearing that Mr. Flower held a puritan heresy, the bishop deprived him of his appointment. Mr. Flower made the best translation of Vincent's Commonitorium, but was denounced by a popish priest in a weekly newspaper, which refused Mr. F. the benefit of a second reply; arbitrarily shutting up the controversy, giving the papist the last word and the apparent victory. IF FAITH be without obedience, it is altogether worthless. FASTS AND FESTIVALS IN FEBRUARY. THE PURIFICATION of the Blessed Virgin, and the Presentation of Christ in the Temple, is always held on the 2nd of February, and it is vulgarly called Candlemas day. Simeon, by inspiration, on that day declared Christ to be the Light to lighten the Gentiles, and the glory of Israel. All the first-born were sanctified unto the Lord, and were redeemed by their parents. Christ himself, therefore, was redeemed in this his morning sacrifice; as He redeemed all mankind on the cross in His evening expiatory sacrifice. As He came to fulfil all righteousness, He was presented in the Temple, to show that God was the Author both of the Law and of the Gospel, for the redemption of both Jews and Gentiles, and also to avoid all captious objections from the former. Lessons, Wisdom ix., and xii.; St. Mark ii.; 1 Cor. xiv. For the Epistle, Malachi iii. 1. Gospel, St. Luke ii. 22. ASH-WEDNESDAY will this year fall on the 17th; Septuagesima, Sexagesima, and Quinquagesima, being designed by the Church to recall our minds from Christmas festivities to the reflec tion, humiliation, and self-denial of Lent. In the primitive Church, the Lent discipline was severe on notorious sinners; who were put to open penance and punished in this world, for their salvation, and that others, admonished by their example, might be afraid to offend. The design of the Commination which is read this day, is to remind us that the wrath and indignation of God is due to ourselves, and to all impenitent sinners. It is by no means to curse our neighbour, whom we are not to judge; but to judge and condemn ourselves for our unrepented sins. No proper lessons have been appointed for ASH-WEDNESDAY. ST. MATTHIAS-DAY is now always kept on the 24th since the last review of the Liturgy; but the Greek Church celebrates his martyrdom on the 9th of August. The eleven Apostles gave out lots betwixt him and Barnabas; the lot fell on Matthias, and he was numbered with the eleven," and he received that bishoprick which Judas had made vacant by his suicide. He suffered martyrdom in Ethiopia A.D. 61, being first stoned nearly to death, and then beheaded. First Lessons, Wisdom xix.; Eccles. i. Epistle, Acts. i. 15. Gospel, St. Matt. xi. 25. [From STEPHENS's Short Account of the Fasts and Festivals.] The THE ECONOMY OF SANATORY REFORM.--" All the great Sanatory improvements may be carried into every street and house in the metropolis for the small weekly sum of threepence half-penny. work may be thoroughly done, and all immediate and contingent expenses provided for, by LESS THAN A GROAT A WEEK for each family. Nay it is confidently affirmed by those who have given most attention to the subject, that the refuse of the town, properly applied, would alone defray all the expense."-Sanatory State of the Metropolis. THE CALL or invitation to partake of the privileges and benefits of the Covenant of Grace, is as general and as universal as the divine command that repentance and remission of sins should be preached among all nations, in the name of Christ. The Church is the society of "the saints," the faithful, or of the called ones, of men called by the gospel from the rest of the world, to faith and repentance. All such called ones are incorporated into a holy society by a divine covenant that unites them to God and to each other, so as that they have become a peculiar people in covenant with God. Called to be saints, and sanctified in Christ Jesus', denote that all Christian men by baptism have been separated from and called out of the unbelieving world, through the profession of the true faith, to be the peculiar people of God, and the spiritual children of Abraham. The word saint is as comprehensive as the word Christian, although the inward sanctification of the Holy Spirit may be wanting in some to complete the character. Almighty God made a covenant with Abraham, and gave him the sign of circumcision as a seal of the righteousness of the faith which he professed before he was circumcised. For as it was faith and obedience that made Abraham the father and pattern of all true believers, so whosoever walks in his steps is his true son. Baptism is now that seal of the covenant, by which men are called and elected into Christ's Church under the * Continued from page 168. 1 Rom, i. 6; 1 Cor. i. 2. 2 Rom. iv. 11. gospel. "And we know that all things work together for good to them that love God, to them that are the called ones according to His purpose," which is to call all men equally to partake of the privileges of the Christian covenant, "according as He hath chosen us [of the Gentiles,] in Him before the foundation of the world." Christ is therefore the Mediator of a better covenant than the Mosaical one; and it is founded on eternal felicity in heaven, which is better than the temporal happiness which the Jews were promised in the earthly Canaan. THE DIVINE CALLING or invitation is given in baptism, when we are conformed to Christ, and made new creatures in Him. This call is common to all nations, by the free grace and mercy of God the Father, through the expiatory sacrifice and infinite merits of God the Son, and by the influence of God the Holy Ghost. St. Peter in his first general epistle, assures all Christians, that "the God of all grace hath called us, into His eternal glory by Christ Jesus';" and St. Jude addresses all Christians as sanctified by God the Father, and preserved in Jesus Christ, and called. After having been called into Christ's Church, the Holy Spirit assists us both to will and to perform the duties of faith and obedience, which are incumbent upon us. We must therefore concur with Him in a sincere obedience, when He will be to us the Spirit of truth, to keep us from error, of grace, to preserve us from sin, and the Comforter, to support us under all the trials of faith and patience, to which flesh is heir. He is the principle of spiritual life to those who are called in Christ, and the bond of union among all the called ones who are the members of Christ's mystical body. When St. Peter preached his first Christian sermon, those devout men from every nation who heard him, anxiously demanded what they should do to obtain salvation. He immediately directed them to repent and to be baptized, assuring them that the gifts of the Holy Spirit were promised, not only to his then hearers, Jews, and Israelites of the lost ten tribes and their children, but to all that were afar off, " even as many as the Lord our God shall call into His kingdom from among the Gentiles. The called ones, Eph. i. 4. 1 Peter v. 10. 3. Acts ii. 37-40. |