derstanding and dislike, produced by early impressions, are confirmed for life. Of this process we have painful instances in our knowledge.

Another result of these infirmities and wanderings of our weak nature is that, while on the one hand truth may be professed in form but denied in spirit, on the other, essential doctrines of the gospel, the things which accompany salvation,' are really held in some other shape and dress by persons who take them not in our mode of representation. To us, that mode appears the most just and scripturally proper: but, from the various constitution and circumstances of other minds, the objects are viewed from different points, and are presented under other colors and relations. As often in natural substances, sensible properties are altered by combination, but latent qualities remain and, though in a new development, have not lost their efficacy; so, in the acting and reacting of moral sentiments, unexpected and surprising compounds are sometimes produced, without neutralizing the practical result, or extinguishing the faith of God's elect.'

We are sensible that this is a subject of great delicacy, and demanding a most strict and prayerful watchfulness in its application. We cannot be too humble and tender of conscience; and perhaps in no case are human beings capable of applying these considerations without fear and trembling.' But the principle is not on that account to be denied or concealed. If it be true, it is to be recognized and on us a solemn responsibility lies for the use which we make of it. Christianity has no esoteric doctrines. Of two facts it becomes us never to lose sight; the one, that there is no truth whatever of which the merely intellectual or theoretical belief will bring salvation to the soul of man. Such belief is indeed hardly worthy of the name: it is a mere opinion; it includes no perception of spiritual beauty, no homage of our affections, no elevation of a delightful sensibility to HIM who is the perfection of excellence, the HOLY ONE. And, what do we mean by SALVATION? Its primary, its essential character is deliverance from sin, and the acquisition of holiness: the being freed from misery and the enjoyment of happiness are the inferior and accessory parts of the blessing, though inseparable from it. The other position is, that the possession of holiness is the decisive characteristic of those for whom heaven is reserved; not the way and manner of its attainment. If I am filled with an admiring and affectionate attachment to the moral excellence of God, and am practically conformed to it, I am a child of God:' this is the impression of his image, the seal of his Spirit. The history of the means and mode of this effect having been produced, is not the great question; the reality of the effect is the object of inquiry. We

are sure, upon grounds which appear to us impregnable, that no sinful creature can become holy, till he is the object of pardon and approbation on the part of the Righteous Judge; that such acceptance with God can take place only on terms worthy of Him and honorable to his moral government; that those terms involve the mediatorial work of Christ (propitiation and righteousness); that the validity of that work implies DIVINE attributes in its Author; that it becomes available to any of mankind, only by faith, that is, the cordially receiving and relying upon the great truth that salvation is by Christ alone; and that such faith is the product of divine influence, acting agreeably to the laws of man's rational and voluntary nature. This chain of practical truths, or inseparable facts and relations, we regard as fully established by the nature of the case and the declarations of holy Scripture.

To this point we have advanced; and we feel ourselves standing upon the rock of eternal truth. But we do not take upon us to determine how far a clear intelligence of these truths is necessary to a participation in their blessings. The nature of the human mind, the diversity of outward circumstances, the history of religion universally, the variety of its developments in single instances, and the analogy of God's operations in his physical and providential government,-lead us to the belief that the graduations of this scale are inscrutable to man. We cannot but be assured that there are instances in which the 'root of the matter' exists, but its unfolding and manifestation take place in ways which we might presume to call anomalous : but they are 'naked and open unto the eyes of Him with whom 'we have to do;' they form no difficulty with him, and it brings joy to our hearts that 'the Lord knoweth them that are his.' At the same time, the full persuasion lives in our judgments and our hearts, that, the more explicit and unclouded is the scriptural recognition of the way in which 'man can be just with 'God,' the more are holiness, happiness, and usefulness promoted. 'Being justified by faith, we have peace with God through our Lord Jesus Christ;-his love is shed abroad in our hearts, by the Holy Spirit;—we glory even in tribulations; -and not only so, but we glory also in God, through our Lord 'Jesus Christ, through whom we have now received the recon'ciliation.'

When we see a fellow-man and fellow-sinner, whose character is adorned, not only with blameless morals and with those honorable decencies of life to which the world pays homage, but with untiring activity in excellent deeds, warm-hearted beneficence, exemplary virtue in all the walks of life, and the clearest evidence, to those who possess full and close opportunities for the observation, of constant 'walking with God,' not

in the solemnities of public worship only, but in the family and the most retired privacy; and when this habit of life has been sustained, with unaffected simplicity and uncompromising constancy, during a life long, active, and exposed to searching observation ;-when such a character is presented to our view, it would warrant the suspicion of an obtuse understanding or, what is worse, a cold heart, not to resemble Barnabas, 'who, 'when he came and saw the grace of God, was glad;-for he 'was a good man, and full of the Holy Spirit and of faith.' Where there is the fruit of the Spirit,' we are warranted to believe that there is the work of the Spirit: where there are 'the fruits of righteousness,' we know that they are by Jesus 'Christ, to the glory and praise of God,' notwithstanding clouds of imperfection and obscurity.

We have been led almost unavoidably into this train of reflections, by opening the volume before us, and under the influence of high personal regard to its author. In that feeling we only participate with many both of orthodox Dissenters* and the evangelical members of the Establishment. It was scarcely possible for an upright person to know Dr. Carpenter, and not to love and venerate him. By not sparing himself in his many labors of private and public beneficence, he had impaired his health and exhausted his strength. Travel and a total cessation from his accustomed engagements were enjoined upon him. In consequence of that advice, some eighteen months ago, he left home and accomplished an extensive tour on the continent. The object sought was, in a happy measure, attained; and he was commencing his return to England. In April, 1824, he embarked at Naples for Leghorn. In a dark and tempestuous night, feeling unwell from the motion of the ship, he went to the top of the cabin-stairs, and stood to inhale

* We may take the following instances.

'It is with sincere pleasure that I acknowledge the just observations of Dr. Lant Carpenter, on the religious utility and obligation of the Lord's day.' Dr. Pye Smith, in his Script. Testim. to the Messiah, vol. i. p. 129. In 1820, Dr. Carpenter published An Examination of Charges against Unitarians and Unitarianism,' in which he favored me with some strictures on a few passages in the first volume of this Inquiry. My previous impressions of his amiable and upright character have been strengthened by the perusal of his work. His candor, integrity, and good temper, besides his intellectual ability, give to his writings an immense advantage over the imbecile arrogance, the rash crudities, and the still more dishonorable artifices, of some persons on whom he has felt himself called to animadvert.-Dr. Carpenter's work is indeed written in a serious, candid, and amiable spirit. It bears frequent reference to the principles and duties of vital and practical religion.-Dr. Carpenter has some most just and impressive paragraphs on the Moral Perfections and the Holy Government of the Most High. May they sink deeply into the hearts of all who shall read them!'-Vol. iii. p. 433, &c.

fresh air. This was the last time of his being observed by any on board. But, whoever has experienced sea-sickness will readily perceive the probability of the conjecture, that he ran or walked rapidly, on the wet and slippery deck, intending to lean over the side of the vessel, and that a sudden heeling to that side in a moment tossed him into the sea. His affectionate family were anticipating the joy of receiving the beloved husband and father, when their hearts were smitten with this distressing intelligence.

Facts which we know give a most engaging light into the interior of Dr. Carpenter's character. Not controversial dispute, but works of love and the exercises. of practical piety, were his delight. In his private reading, he was particularly attached to the writings of Richard Baxter, and most especially to his Dying Thoughts.' His constant companion-book, chosen above others, always on his desk or carried with him in travelling, was the 'Self Employment in Secret' of the eminently wise and holy nonconformist, John Corbet, who was ejected from Bramshot in Hampshire, but spent the last eight years of his life, under the indulgence of Charles II., at Chichester. This little book was published from the author's private papers, after his death, with a preface by Mr. Howe. It is no extravagance to say that it contains the very heart and soul of experimental religion.

The discourses contained in this volume have been selected from Dr. Carpenter's ordinary compositions for his congregation, and consequently are free from any preparation for the public eye. Some of the sermons, however, are known to have been peculiarly valued by their author. The preface informs us that No wish has been felt by his family, to make this selection convey an idea of his philosophical acumen, his critical learning, or his argumentative skill. They have rather desired 'to exhibit that to which he rendered these subservient,—his zeal and earnestness in the enforcement of the precepts of 'Christ, derived as they were from his deep conviction of their 'divine authority, the enlarged views he possessed of Christian duty, resulting from a faithful improvement of his reli'gious experience, and the warmth of that benevolence which, springing perhaps from natural temperament, was expanded ' and invigorated by his steady aim to imitate his Great Master, and to carry on his work of love and mercy.'-pp. iv., v. The initials at the end of this judiciously written preface, enable us to refer it to the author's eldest son, Dr. W. B. Carpenter, who, in his present early period of life, has acquired so high a reputation in medical science and the vast domain of Vegetable and Animal Physiology.

We shall cite a few passages.

On the duty and privilege of prayer, in opposition to the difficulties of sceptical philosophers. It never can be shown 'that we can do without prayer, unless we can do without ' piety.

How the Father of spirits operates upon the human mind, it may not be always easy to specify, nor is it necessary; by some means or other, directly or indirectly, He does operate; and I am fully satisfied that He has made sincere and humble adoration, thanksgiving, resig nation, and supplication, in other words prayer, either mental or expressed in words, an essential instrument in obtaining that principle of piety, that Divine influence by which we are strengthened in the temptations of life, cheered in its sorrows, supported under its affic tions, encouraged in its anxieties, directed in its difficulties, aided and animated in its duties;-by which, in short, we are guided in the way of peace, and security, and holiness here, and prepared for that world where sorrow, and solicitude, and temptation will give place to complete excellence and happiness. It is not, perhaps, too much to say that it is impossible to walk with God, and to please Him with the obedience of our lives, without prayer in some or other of its forms. Seek, then, with full desire and purpose of heart, and ye shall find; let prayer be united with watchfulness and diligence in your Christian course, and it shall bring down the best of blessings.'—p. 45.

On the importance of our Lord's teaching.

When once we feel secure that we have the words of Christ, we know that we have truth; and truth is eternal. Of all the sayings that fell from his lips, and were treasured by those that heard them, I know of none that can be said to be of temporary value. If the circumstances which led to their utterance were peculiar to the age, or to the individuals to whom they were addressed, they always breathe a spirit, or convey an import, which gives them a lasting value, and makes them part of the believer's heritage.-If now, for instance, we pay not tithe of mint, and anise, and cummin, nor hold this as a compensation for neglect of the weightier matters of the law, are we not continually scrupulous in some things easy to us, and careless of duties which require the conquest of self or the sacrifice of its pleasures? If we have not ourselves experienced the dangers when struggling with the waves of night, and tempest-driven,-all seems lost, have we never known the feeling when high-raised expectation has been followed by timid despondency, and when the only spring of hope in the gloom has come through such words as those of the Saviour- It is I, be not afraid?'-Well may the Christian preacher say to himself and to his hearers, Remember the words of the Lord Jesus.''—pp. 5, 6. By the habitual study, then, of the word of Christ, let us treasure up light for the days of darkness, direction for the days of perplexity, strength for the days of weakness, comfort for the days of sorrow, and hope for the hour of death. With Christ in view, and his gospel as our guide, let us live as seeing Him who is invisible, and as looking onward to that which is eternal. And then, whether we traverse the