There is much beauty and much ingenuity in this discourse: and if the subject of it be one upon which revelation has given us few disclosures, we would not simply on that account object to the discussion of it. We concur with Dr. Chalmers in the opinion, that the information communicated in Scripture on the details of immortality, if small in amount, may yet be addressed to a higher principle than curiosity; and we would be far from discountenancing meditations on an interesting topic, merely because, like the first division of this sermon, its practical uses are not very obvious.

The sum of the arguments adduced in favour of this new materialism, may be stated generally thus: We know that a solid material earth may form the dwelling of sinless creatures, in full converse and friendship with the Being who made them; of creatures terrestrial in respect of condition, and yet celestial in respect both of character and enjoyment: such was the state of this earth before the fall of our first parents; and therefore there is no essential connexion between materialism and sin.

Were our place of everlasting blessedness so purely spiritual as it is commonly imagined, then the soul of man, after death, having quitted his body, would quit it conclusively; but, at the resurrection, the spirit is again to be embodied, not as a step to its degradation, but to its preferment: it is to be equipped in a robe of materialism for the services of eternity-to walk embodied among the powers of a second paradise-to stand embodied in the presence of God. It will not be the purity of spirit escaped from materialism, but of spirit translated into a materialism that has been clarified of evil; not the purity of souls unclothed as at death, but the purity of souls that have again been clothed upon at the resurrection. We have likewise seen manifest in the flesh" and we are "God taught, that the Redeemer is now

seated at the right hand of the Father, with the very body which was marked by the nails upon his cross, and wherewith he ate and drank after his resurrection; and that there, in his substantial and embodied humanity, he is seated in universal supremacy, and wields the whole power of heaven and earth.

We have endeavoured to state the outline of the argument, as nearly as we could, in the words of Dr. Chalmers; and the possibility of this new materialism, we mean not to dispute. We can well understand, that a world so constituted afmay ford wonderful exhibitions of the wisdom, majesty, and goodness of God; and that

"It altogether holds out a warmer and more alluring picture of the elysium [why this heathen word?] that awaits us, when told, that there, will be beauty to delight. the eye; and music to regale the ear; and the comfort that springs from all the charities of intercourse between man and earth, and gladdening each other with the man, holding converse as they do on benignant smiles that play on the human countenance, or the accents of kindness that fall in soft and soothing melody from the human voice." p. 205.

But this, after all, must be a question purely of revelation; and although we would not affirm that the reasoning in this discourse is foreign to its object, we cannot regard it as conclusive. The phrase itself, of "new heavens and a new earth," may probably have been adopted merely with a view to the limited capacities of man;-and whilst we know that our first parents, when living in holy intercourse with God, dwelt nevertheless upon the material earth, and that, at the general resurrection, the spirit shall be united to an incorruptible body; yet how little do we understand what is meant by a spiritual body! And how little can we infer from the primitive condition of Adam and Eve, when we know that this material earth was created expressly for the habitation ledge, on the part of the Supreme of man, and with a perfect knowBeing, of all his future and event

is received in power. It is a useful and energetic discourse.

In the ninth sermon, on the Reasonableness of Faith, there is much originality; and the mode by which the preacher endeavours to reclaim the advocates of natural religion, and of classical morality, and of fine feeling and poetical sentiment,

to whom his argument is addressed— from the errors of their several systems, and to "shut them up unto the faith of Christ," is such as must recommend itself to all candid individuals of these several classes; and prove to them, how unworthy are their systems to compete with the Gospel of Christ, and how little they can effect of all that they profess to accomplish! It may, however, be doubted, whether the precise sense attached by Dr. Chalmers to the expression shut up unto the faith, as we find it explained in the first two or three pages, be that which the Apostle intended.

ful history! It was not meant to be the residence of those that dwell in the immediate and unclouded presence of the Lord: they existed previously to the creation of either the heavens or the earth; and, on the view of this new addition to the empire of their Sovereign, sang together and shouted for joy. Neither does the ascension of our blessed the three schools of mistaken men Lord, in his embodied humanity, satisfy, as to this question, the doubts which immediately occur: it may not be without some weight in the argument; but, in the absence of more direct proof from the Scripture, it will scarcely establish the doctrine of a new materialism, as it respects the heavens and the earth. We may, as it appears to us, with somewhat more confidence, maintain that the most glorious bodies in the whole range of this materialism, which we do witness, will have no place in that mighty renovation. The city had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." The grateful alternations of light and darkness are in that world unknown, "for there shall be no night there." The new earth will be destitute of that which is among the most astonishing proofs of the Divine Majesty in the old; for "there is no more sea." Of worshippers there will be a multitude, which no man can number: but, saith the Apostle who was favoured with the vision of the Apocalypse, "I saw no temple therein." We adduce not these passages as decisive against the sentiments of Dr. Chalmers; for we are aware how highly figurative is their language; but we think that the bearing of the argument is that way: and, if he have stated all that can be said in favour of his hypothesis, we are not yet prepared to adopt his opinion.

The eighth sermon explains the Nature of the Kingdom of God; and shews by a few apposite instances, in what cases it may be said to be received only in word, and when it

to act the part of a sentry, guarding every avenue but one; and that one leads those who are compelled to take it to the faith of the Gospel. They are shut up to this faith as their only alternative-like an enemy driven by the superior tactics of an opposing general, to take up the only po sition in which they can maintain themselves, or fly to the only town in which they can find a refuge or a security." pp. 241, 242.

"The law," it is observed," is made

That St. Paul makes use of this style of argumentation, in pleading both with Jews and Gentiles, in the Epistle to the Romans, we readily concede; and the sermon before us may be regarded as furnishing a happy specimen of the same sort of reasoning; but it is not so clear to us, that the interpretation given above of the figurative expressions in the text, is necessarily the right one. Raphelius, as quoted by Parkhurst, appears to have adopted it; and to have supported his explanation by several quotations from Polybius, where the original word is plainly used in this view. But,"

adds Parkhurst, " since St. Paul is not, as Polybius in the passages referred to, speaking of hostile force, but of a maidaywyos who is diligent ly and constantly attendant upon children, the learned Elsner would place a stop after σvykɛkλeloμevo, and translate the sentence, We were kept shut up under the law unto (or until) the faith, which was to be revealed. This interpretation he confirms from verse 25, where, when faith is come, we are no longer under a waιdaywyos; and from chap. iv. 2, where they are said to be under governors, till the time appointed by the Father." We believe that this corresponds with the views gcnerally taken by modern commentators, although it would not be difficult to cite great names in favour of the interpretation of Dr. Chalmers.

The tenth sermon, on the Observance of the Sabbath, will amply repay a diligent perusal. From the nature of the argument, we cannot, in this place, give any satisfactory view of it; and shall therefore confine ourselves to a single quotation.

"We never, in the whole course of our recollections, met with a Christian friend, who bore upon his character every other evidence of the Spirit's operation, who did not remember the Sabbath-day, and keep it holy. We appeal to the memory of all the worthies who are now lying in their graves, that, eminent as they were in every other grace and accomplishment of the new creature, the religiousness of their Sabbath-day shone with an equal lustre amid the fine assemblage of virtues which adorned them. In every Christian household, it will be found, that the discipline of a well-ordered Sabbath is never forgotten amongst the other lessons of a Christian education; and we appeal to every individual who now hears us, and who carries the remembrance in his bosom of a father's worth, and a father's piety, if, on the coming round of the seventh day, an air of peculiar sacredness did not spread itself over that mansion, where he drew his first breath, and was taught to repeat his infant hymn, and lisp his infant prayer. Rest assured, that a Christian, having the love of God written in his heart, and denying the Sabbath

a place in its affections, is an anomaly that is no where to be found. Every Sabbath image, and every Sabbath circumstance, is that hallowed morn. He loves the churchdear to him. He loves the quietness of bell sound which summons him to the house of prayer. He loves to join the chorus of devotion, and to sit and listen to that voice of persuasion which is lifted in the hearing of an assembled multitude. He loves the retirement of this day from, the din of worldly business, and the inroads of worldly men. He loves the leihis soul is the exercise of that hallowed sure it brings along with it: and sweet to hour, when there is no eye to witness him but the eye of Heaven; and when in solemn audience with the Father, who seeth him in secret, he can, on the wings of celestial contemplation, leave all the cares, and all the vexations, and all the secularities of an alienated world behind him." PP. 287-289.

The subject of the eleventh sermon is the Doctrine of Predestination.

In allusion to this sermon, and to another on the Sin against the Holy Ghost, Dr. Chalmers observes, in the preface, that he should not have ventured any publication upon either of these doctrines, "did he not think them capable of being so treated as to subserve the great interests of practical godliness." We lished under this impression; and are quite sure that they were pubwe are of opinion, that the second. of these subjects, involving a question of deep anxiety to many serious minds, has a good right to a place in this publication. Upon the first we shall say little, so far as the doctrine is concerned: we believe that it is discussed by Dr. Chalmers with as much moderation,and with as anxious a regard to practical benefit, as by any writer whatever; but we are far from certain that it is a subject strictly congregational, or that pulpit disquisitions on this doctrine, whether directly for or determinately against it, "subserve the great interests of practical godliness." We think that we could cite this very sermon in support of our opinion. Not many days have elapsed since our attention was drawn to two

"I mean to give no more explanation than I have done already, with respect to the particular sentiments to which I advert. On one side and on the other, much folly and self-conceit have been exhibited, and that by persons truly sincere in the main; but I mean not to inflame, but to moderate, the minds of Christians in these things. Let the essentials of salvation by the grace of Christ alone through faith, and of the new birth into righteousness, be vigorously and closely preserved; and we may safely leave men in other things to judge for themselves, not introducing them solicitously to any farther acquaintance with religious truths, till they seem disposed for it in good earnest, and capable of turning it to good practical account in godliness. The impertinent officiousness of many persons in this matter has, I am persuaded, done much hurt, and impeded the growth of more godly persons than my friend."

periodical publications; the writers ill effects on his temper and growth in which have, very conscientiously in grace have been partly pointed we doubt not, taken up the weapons out.... of controversy,-one in assailing this discourse, and the other in attacking the assailant. The interests which are promoted by the pulpit discussion of these points upon which good men have so long differed, and upon which both hearers and readers are so apt to be inflamed into contention, ought surely to be very great and very manifest, in order to atone for the mischiefs which may naturally flow from it. And since the Arminian readers of this sermon will remain Arminians still, and the Predestinarian readers will only be confirmed in principles which they held before, whilst the temper of neither party will be much improved by the perusal of it (although nothing can be more moderate), we trust that we shall not be wanting in the respect due to Dr. Chalmers, if we fairly express a wish that the volume had appeared without it. The remark of that venerated martyr Bishop Ridley, on the matter of election, is one which, as it has been well observed, ought to be written in letters of gold: Sir, in these matters I am so fearful that I dare not speak further, yea almost none otherwise than the very text doth (as it were) lead me by the hand." The late Reverend Joseph Milner deserves well to be heard on this subject; and we should heartily rejoice, if all who profess to honour his memory would take him in this respect as a pattern for imitation. In his work entitled "Some remarkable Passages in the Life of Mr. W. Howard," he says; "Fearful of making him a systematic partizan in religion, I never was solicitous to bring him (nor, to say truth, any one else) to my own mode of thinking, whatever it be, and however useful I may deem it: I mean, in those things in which persons, usually sincere in essentials, may differ from one another. There were, however, those (as has already been hinted) who were not so cautious; and the

We now return to Dr. Chalmers's sermon, on the Nature of the Sin against the Holy Ghost. The text is Matthew xii. 31, 32.

A common interpretation of the sin against the Holy Ghost, is that given by Whitby; which supposes those persons only to be guilty of it, who, after the gift of the Holy Ghost on the day of Pentecost, should, notwithstanding the clear evidence which they witnessed of his power, speak blasphemously of his operations, and represent him as an evil spirit. None, therefore, according to this view, could be guilty of that sin, who did not personally observe the effects of that outpouring of the Spirit.

Dr. Chalmers is of a different opinion.

kind of sin by which the Holy Spirit is "There is nothing mysterious in the tempted to abandon him to that state in which there can be no forgiveness, and no return unto God. It is by a movement

of conscience within him, that the man is made sensible of sin-that he is visited with the desire of reformation-that he is given to feel his need both of mercy to pardon, and of grace to help him,-in a word, that he is drawn unto the Saviour, and brought into that intimate alliance with him by faith, which brings down upon him both acceptance with the Father, and all the power of a new and a constraining impulse, to the way of obedience. But this movement is a suggestion of the Spirit of God; and if it be resisted by any man, the Spirit is resisted. The God, who offers to draw him unto Christ, is resisted. The man refuses to believe, because his deeds are evil; and by every

day of perseverance in these deeds, the voice which tells him of their guilt, and urges him to abandon them, is resisted, and thus, the Spirit ceases to suggest, and the Father, from whom the Spirit proceedeth, ceases to draw, and the inward voice ceases to remonstrate;—and all this because their authority has been so often put forth, and so often turned from. This is the deadly offence which has reared an impassable wall against the return of the obstinately impenitent. This is the blasphemy to which no forgiveness can be granted, because, in its very nature, the man who has come this length feels no movement of conscience towards that ground on which alone forgiveness can be awarded to him, and where it is never refused even to the very worst and most malignant of human iniquities. This is the sin against the Holy Ghost. It is not peculiar to any one age. It does not lie in any one unfathomable mystery. It may be seen at this day in thousands and thousands more, who, by that most familiar and most frequently exemplified of all habits, a habit of resistance to a sense of duty, have at length stifled it altogether, and driven their inward monitor away from them, and have sunk into a profound moral lethargy, and so will never obtain forgiveness; not because forgiveness is ever refused to anywho repent and believe the Gospel, but because they have made their faith and their repentance impracticable. They choose not to repent; and this choice has been made so often and so perseveringly, that the Spirit has let them alone. They have obstinately clung to their love of darkness rather than of light, and the Spirit has at length turned away from them since they will have it so. They wish not to believe, because their deeds are evil; and that Spirit has ceased to strive with them, who has so often spoken to them

in vain, and whose many remonstrances have never prevailed upon them to abandon the evil of their doings." pp. 830332.

is no particular sin which is to be According to this statement, there considered as exclusively the sin against the Holy Ghost, and as beyond the reach of forgiveness: "Grant us repentance and faith, and we know not of a single mysterious crime in the whole catalogue of human depravity that the atoning blood of our Saviour cannot wash away." (p. 335.) And the reason why the sinner is not forgiven is, because he will not receive the truth: he is so hardened in transgression that he will not come unto Christ that he may have life.

Dr. Chalmers, "to those thousands, who, "I look for this sin, therefore," says trenched among the secularities of the world, or fully set on the mad career of infatuated way, and suffering Sabbaths profligacy, are posting their careless and and opportunities to pass over them-and of preaching and hold up the iron front turn with contempt from the foolishness in the judgments of God-and cling to of insensibility against all that is appalling this perishable scene under the most touching experiences of its vanity-and walk their unfaultering path amid all the victims which mortality has strewn around them, and every year drink deeper into the spirit of the world, till the moral disease rises to such an inveteracy, that all the engines of conversion, unaided, as they are, by that peculiar force and demonstration which is from on high, fall every soul amongst them sunk in torpor powerless as infancy upon them, and immoveable, will never, never, be made to know the power and the life of a spiritual resurrection." pp. 340, 341.

The remainder of the sermon is chiefly occupied in confirming the interpretation here given; partly by shewing, on that supposition, howliterally the first clause of the 31st verse of the 12th of Matthew, (namely, all manner of sin and blasphemy shall be forgiven unto men,) may be taken without the necessity of annexing terms and modifications; and partly by proving that the conduct of the Pharisees which called forth