his Biographical Dictionary, that "people of every denomination looked upon Dr. Cutler with a sort of veneration." This however could not be the case if Mr. Adams's assertion be true. Dr. Johnson also renounced his Congregational ministry, accompanied Dr. Cutler to England, and on his return took the charge of an Episcopal congregation of about 30 families at Stratford, which had been previously gathered. He officiated in that parish, and when desired, in the neighbouring towns, for many years. Doubtless, the Church of England was increased by his exertions and ministrations: but who can cast deserved reproach upon him, or upon his highminded and talented son? Not Mr. Adams surely! : the new and increasing Episcopal Church, But for the purpose of making the Episcopalians of Massachusetts appear to be the most intolerant and arbitrary men of the time, he wants to write a volume, he Knows not where to begin, nor where to end; he could tell innumerable anecdotes. He does begin, however, with the "north precinct of Braintree, now Quincy," where, he says, his "father, grandfather, great grand father, and great-great-grandfather, lived, died, and lie buried," and which, he adds, "was a very focus of Episcopal bigotry, intrigue, intolerance, and persecution." Well, Sir, many of my ancestors, to generations as remote as his, "lived, died, and lie buried," in the same "large and ancient town of Braintree;" some of them were the parishioners of his ancestors, and now sleep by their side. None of them were Churchmen: and I may assert that the alleged "bigotry, intrigue, intolerance, and persecution," could, with a much greater show of justice, be charged against the father of Mr. Adams and some of his parishioners. If this point were really of any importance in the history of our country, I would ask that the circumstances might be fully investigated. Will even Mr. Adams deny, that, not only at Braintree, but elsewhere in Massachusetts, and for a long time antecedent to the revolution, Episcopalians were considered as intruders? That social, and even civil rights were, in a considerable degree, withheld from them? Has he never heard, that they were not permitted, in the first instance, to build a church in Boston, till they had applied to the king for his interference? And are efforts to shake off such oppression, and to with 'stand the yoke, to be stigmatized by aple, although respectable in character, modern American with such names as "corruption, and prostitution, and dupery ?" And does such a charge as this against those of Braintree come with a good grace from the son of the Congregational mini ster of that place, who, being affected in his income by every secession from his own congregation, could not be expected to look with a very favourable eye upon It is a fact, Mr. Editor, which may not be known to many of your readers, that, prior to the revolution, there were very few members of the Episcopal Church in Massachusetts; in the whole, not a dozen congregations, and three-fourths of these very small. Still this small body of peo were regarded with distrust and jealousy, and denied the full and free exercise of their religion. For want of a bishop, whom, even in his humblest and most unpretending character, they were prevented from having, by the boundless hostility of those who were enjoying all the advantages of their own ecclesiastical systems, they were obliged to send to England, in all instances, to obtain clergymen for their churches. As early as 1756, seven young men, of respectable attainments, belonging to the northern colonies, who had gone to Eng land for ordination, had perished away from their friends before they could return. Many other difficulties and sorrows grew out of their want of this officer. No sooner, however, did they complain of this grievance, or ask, even in the most humble terms, to be raised to the enjoyment of equal privileges with their fellow-men, than there were found individuals ready to raise a clamour as great as if the whole hierarchy of the realm of England, with all its appendages and powers, was to have been transferred hither for the very pur pose of trampling under foot the rights of the people. In the same spirit, Mr. Adams appears desirous, after the lapse of half a century, when even the Episcopalians have ceased to talk of their wrongs, to charge upon the submissive and abused Churchmen of that period, the corruption, prostitution, and dupery, which he plainly asserts was characteristic of those within his father's parish at Braintree. Are his animosities indeed so enduring? He is now upwards of fourscore years of age, and would be better employed in preparing for another world, to which he must soon pass, than in retailing again, by whomsoever tempted, the ebullitions of his youthful spleen, or in repeating the part he had played when young in the quarrels of a country parish. St. Stephen's, Md. Jan. 21, 1825. W. From the Quarterly Theological Review and Ecclesiastical Recorder for December, 1824. Sermons on the Principal Events and Truths of Redemption. To which are annexed, an Address and Dissertation on the State of the Departed, and the Descent into Hell. By JOHN HENRY HOBART, D.D., Bishop of the Episcopal Church in the State of New-York, Professor of Pastoral Theology and Pulpit Eloquence in the General Theological Seminary, and Rector of Trinity Church, and St. Paul's and St. John's Chapele, in the City of New York. 2 vols. 8vo. Rivingtons. 1824. THESE sermons are published under circumstances calculated to excite a lively interest, and, perhaps, a little jealous curiosity. They are the work of an American Protestant bishop, of a bishop laboriously performing the duties of a parish priest, of a professor of pastoral theology and pulpit eloquence, of a minister of Christ eminent for his active and successful exertions in the service of the Church, and lastly, of a stranger, compelled, for the recovery of his health, to leave his own shores, and received as a welcome guest on ours. Much as we have been indebted, in this country, to the bench of bishops, from the time of the reformation to the present day, for able assistance in various branches of theology; yet we have not had many prelates, since Taylor and Tillotson, who have paid especial attention to the oratory of the pulpit; and, perhaps, not any who have pursued it as a distinct object in sacred science. When Bishop Hobart, therefore, presents himself to English divines as the "professor of pulpit eloquence" in the general seminary in which the Episcopalian Clergy of America are chiefly educated, he must be aware that he subjects himself to a rigorous scrutiny. The question which naturally enough suggests itself on first opening the bishop's book is this: will the decided superiority of these sermons justify us in regretting that we have not, on this side of the Atlantic, adopted the measure of our younger sister on the other side, and required the regular training of a professor of pulpit eloquence to qualify our candidates for their admission into holy orders? And this is a fair question: for he who is publicly recognized as a teacher in any particular line, may justly be expected to give proof of his own competency in it. And if he be found deficient, little benefit can be expected from his instructions. Still we must admit that our amour propre, not to say our prejudices and attachment to old habits, is against our coming to a decision which must in some degree condemn ourselves. We are scarcely, it may be said, impartial judges in this case; though few among us, we think, would be hardy enough to deny that there is room for improvement in the mode of preaching generally deemed sufficient by the English clergy; and that considerable benefit might accrue both to the ministers and to the laity of the established Church, if unexceptionable means could be found to encourage the cultivation of sacred oratory. But on this wide field of speculation we cannot at present enter: our object is rather to exhibit, in the small space at our disposal, as clear a view as we can of the spiritual and impressive manner in which Bishop Hobart addresses his flock when in the exercise of his ministerial functions, and to show, by enumerating the subjects, and sometimes by concentrating the substance of his discourses, how undeservedly an imputation has been cast upon him of neglecting the distinguishing doctrines and most sublime topics of Christianity. brought under notice and satisfactorily discussed in the course of sermons connected with the several services of the Church between Advent and Trinity Sundays. The first volume opens with an Advent sermon from the text, "The day is at hand:" the subject is that of our Lord's first and second coming ;—in the mode of treating which nothing remarkable occurs to be noted. The style of this sermon is somewhat abrupt, and not so pleasing on account partly of the too frequent repetition of the text, as many of the other discourses. It labours, more evidently, under the disadvantage of having been intended to be heard rather than to be read. The following quotation will illustrate our meaning. Speaking of the second Advent of the Son of God, the bishop says "Yes-it will be the day when the trump of the archangel shall pronounce, time shall be no longer when the Son of Man shall descend from heaven with the glory of his Father and before him, and ten thousand times ten thousand ministering unto him-the heavens pass away-the elements melt-the earth reels to and fro amidst the burning flame-the Son of Man takes the judgment-seat-he opens the books-wakes the sleeping nations-summons the living world-every heart is laid openevery secret thing brought to light-and the sentence pronounced-happiness, or woehappiness unspeakable, woe intolerable-hap piness eternal, woe that never ends." Considering these sermons not as put forth ex cathedrá, or as finished specimens of rhetoric, or as a work de ratione concionandi, but simply as a selection from a much greater number delivered to a mixed congregation, we shall not go minutely into a consideration of their merit or demerit as compositions, though the balance would be largely in favour of their author. It is but bare justice, however, to say, that there is a cordiality as well as a freshness and a vigour about them, which is singularly the holy angels; thousand thousands standing engaging, and indeed rivets the attention of the reader who desires to be improved. We should be extremely gratified if Bishop Hobart would give us an opportunity of discussing the subject of pulpit eloquence more at large, and of comparing what he would deliver as a model for the young divines whose style he is to form, with the received canons of the art of rhetoric, and with the productions of the most eminent preachers in our own and other churches. He will feel assured that in offering this challenge, as we do with the most sincere respect for his truly estimable character and well earned ecclesiastical rank, we have no end in view but one which he has not less at heart than ourselves, the promotion of every sort of knowledge which may augment the credit and extend the usefulness of the clergy, in the two closely allied Churches to which we severally belong. In the volumes of which we are now to give some account, the superstructure of Christian morals is wisely built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; and the chief truths of Christianity are successively In the following discourse the uncertainty of the time of our Lord's coming, regarded as the summons of death to each individual, is more particularly dwelt upon; and thence is urged the folly of being occupied solely with the pursuits of this transitory life, as well as the necessity of immediate attention to the concerns of eternity, and the importance of diligence, zeal, and fidelity, in the service of Christianity whilst we have the light, lest darkness come upon us wherein no man can work. As a beautiful specimen of a very different style from that of the last extract, we cannot help transcribing this one passage: "It is this uncertainty, my brethren, of the period when death will arrest us, which, in the most forcible manner, admonishes us of the folly of a supreme devotion to the things of the world. Against his approach we can present no barrier. Riches cannot purchase, from this inexorable tyrant, a moment's respite. The sceptre that rules the empire of the world cannot awe the destroyer of our race. Pleasure cannot divert from his purpose the spoiler of human joys. Liable every moment to the arrest of death, no individual can be sure that he will not be the next victim. It is, then, the extreme of folly to devote our affections solely to the things of this world, and to neglect preparing for that eternal state to which, at a period when we think not, death may summon us. The two Sundays immediately preceding the festival of the Nativity give occasion to consider the circumstances of our Saviour's first advent,-his character and offices, and the consequences of his coming. The work of redemption, its blessings, its author, and the sentiments with which the remembrance of it should be cherished, are the topics of instruction on the festival itself. On the next Sunday are considered the reasons for the appearance of Christ in these latter times, rather than in the earlier ages of the world, all resolvable into the will and pleasure of Almighty God: but, in order to furnish an answer to the objections of scepticism, they are separately investigated. The principal reasons are stated to be, first, That it was the design of the great Ruler of the universe to lead men by degrees to the full manifestation of his glory in the face of Jesus Christ. Secondly, That the inefficiency of the Jewish law and of the light of nature alone to reform mankind, had then been fully proved. Thirdly, That the world was, at the period of Christ's birth, in a state of peace peculiarly calculated to advance the Gospel, and in a state of mental cultivation fitted to try the truth of its pretensions. The commencement of a new year offers an opportunity which the bishop does not neglect, of calling the attention of his congregation to the duties peculiarly appropriate to this season, gratitude for past and present blessings, self-examination, repentance and holy resolutions. The frequent mistakes concerning a true estimate of the present life, bishop Hobart rectifies, granting to our probationary state its full measure of innocent, lawful, and intended enjoyments, without conceal ing the alloy which in our corrupted world, mingles with its purest pleasures. The shortness and uncertainty of life," which experience shows to have an inconceivably small effect upon the con duct of the multitude, are considered with reference to our pursuits, possessions, trials, enjoyments, and eternal salvation. From the text, "I am the root and offspring of David, the bright and morning star," are set forth the divinity, humanity, and manifestation of Christ, as commemorated in the fes tivals of the Nativity, the Circumcision, and the Epiphany; to the propriety, however, of the emblem, "the bright and morning star," attention is specially directed, and the analogy traced in the purity and splendour of him who assumed the title; in his dispersion of the clouds of moral darkness; and his introduction of the day of light and grace;-not only the external day of truth and salvation, but " that internal day in which he shines into the hearts of those who receive him." After considering the character of the Gospel dispensation, and its certain extension among the Gentiles; the first manifestation of our Saviour's glory, in the miracle of Cana of Galilee, is brought before us, with the several points of instruction to be gathered from it; espe cially with regard to indulgence in worldly pleasures. Our Lord's example unquestionably sanctioning the innocent enjoyments of social and domestic life, it becomes necessary, with regard to particular indulgences, to put to each individual the following inquiries as a test of lawfulness : "Do they lead you to neglect your duties to man or to God; to violate the laws of your Almighty Sovereign, to neglect his worship and service? Do they corrupt your hearts and withdraw your thoughts from that eternity to which you are hastening? These are inquiries which each one of you must answer for himself. No limit can be prescribed for all persons beyond which indulgence in pleasure is sinful. The variety in the constitution of the human character, and the difference of strength in the passions of different individuals, place at different degrees the point where indulgence in pleasure becomes criminal. Each one must determine for himself. The limits of lawful indul gence are exceeded the moment worldly pleasure begins to assume that place in our hearts which is due to God, to his laws, and to the work of our salvation. He that thus "liveth in pleasure is dead while he liveth." Innocent to a certain distance as may be the course in which she leads us; beyond that point, her house is the way to hell going down to the chambers of death." Vol. i. p. 170. Discourses on the spirituality of Messiah's kingdom, and on the attestation to his divinity in the scene of his transfiguration, are followed by one on the duty of doing all in the name of the Lord Jesus. In the explanation of the full extent of this precept, the whole service of a Christian is declared and enforced. It is thus habitually to contemplate his character and offices, to trust to his merits and grace, to invoke his power, to follow his footsteps, to obey his injunctions, to seek supremely his honour, to revere and love him with the whole heart. ، The testimony of miracles to the divine mission of Jesus is next consider ed; and is followed by an exposition of the parable of the householder, from which several important observations arise relating to the final acceptance and recompense of Christian labourers. In discoursing on Doing the Com," from Rev. xxii. 14., the mandments," bishop pointedly declares who, of all professing Christians, are of the character said to have right to the tree of life they only who do the commandments from a right principle, in sincerity, universally, uniformly, and with perseverance. "He only who endures to the end shall be saved. Of no avail will it be to have entered on the way of righteousness if we turn from it. The rewards of Heaven are not secured to any individual by an immutable decree. Through the mercy of God, and the merits of a Saviour, they are conferred only on those who do his commandments; and when we cease to do his commandments, we forfeit our title to these rewards." Vol. i. p. 271. Passing over the inculcation of faith, hope, and charity, on Quinquagesima Sunday, we come to a series of sermons on Repentance, appropriate to the season of Lent, in which are pointed out the necessity of repentance, the sources of the disregard too generally manifested towards the calls to this duty, mistakes concerning it, and the danger of delay. A very important error, that repentance belongs only to gross and open transgressors, is thus corrected: "Does then sin consist only in positive violations of the laws of God? Is its stain not contracted by omissions of duty? Oh! the law of God is spiritual, strict, universal. It extends to the regulation of the thoughts and purposes of the heart. It demands the active graces of homage, of reverence, and love, to its Almighty Author. It claims an obedience which not only abstains from particular or gross transgressions, but which ardently and unceasingly aims at a conformity, in all respects, to God's most holy will. Who, trying himself by this standard, will not acknowledge that he falls short? Who, contemplating himself in this mirror, will not see that he is a sinner? Who, when he finds that his life is daily marked by omissions of duty, and his heart destitute of many disposi tions and exercises, which are necessary to con⚫ stitute it pure in the sight of God, will not be sensible that he needs repentance?" Voli.p.313. Other mistakes are noticed, as relating to the nature of repentance, its exercises, the power by which it is performed, and the grounds on which God accepts it. In speaking of the exercises of repentance in different persons, those who, from their infancy, have sought mal covenant, are thus exhorted :to comply with the terms of the baptis : "The duty of repentance is but imperfectly discharged, if they do not cherish a constant liability to its temptations, if they do not humand lively sense of the evil of sin, and of their ble themselves before God, in contrite acknowledgment not only of their infirmities, of their in the Christian temper, or in some one Chrisnumerous sins of omission, but of those failures tian duty, from which the best are not exempt: and above all, if they do not aim at that com plete renovation and sanctification of soul and body, without which every professing Christian has only a name to live, while he is dead to the power and enjoyments of the divine life." Vol.i. p. 362. "The Old Paths," is the title of a sermon, in which are exposed deviations from correct principles and practices, in reference to the worship, the ministry, and ordinances of the Church, at least as applicable to the Church of England as to that of America. It is demonstrated that the cause of error is to be found more frequently in the weakness and corruption of the human heart, than in the accidental circum stances in which the individual is placed. The first respect in which modern Christians are affirmed to have wandered from "the good way," is in the undue preference given to preaching, which, though it is to be highly valued as a divinely constituted means of "exciting and fitting us to that holy of our spirits, by which all holy graces communion in prayer with the Father and virtues are to be nourished and |