party feeling, that would have influenced him in the execution of such a work, than in laying before the reader the concluding passages of his Review. After having vindicated the construction, attributed by Mr. Overton to the Articles of the Church of England, of a modified Calvinism, remote from all objectionable extremes, he bursts forth into the following animated and Christian strain :

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Are, then, the doctrines of the Church of England to be considered as Calvinistic ?— Certainly not; if by that expression the assertion of all Calvin's peculiarities is intended. Are they then Arminian ?—No, by no means; if a similar mode of defining that term is to be employed. But are we hence to infer that none are to be admitted within the pale of the church, who think either with the one or the other of these eminent divines, on the points at issue between them? This would be a very unfounded conclusion. The qualifications requisite to form a sound member of the Church of England do not by any means turn on the avowal or rejection of the peculiar dogmas of Calvin or Arminius. Who, may we not ask, is Calvin? or, who is Arminius? Were they crucified for us, or were we baptized in their name? We have only one master to whom we owe subjection, even Christ. Do we believe and rely on him as our only Saviour? Are we humbled before God, under

a deep sense of our sinfulness, and of our innumerable transgressions of his law? Conscious of merited wrath, are we making Jesus Christ our sole refuge; and is our every hope of pardon, acceptance, and final salvation, founded on his obedience, sacrifice, mediation, and intercession? Conscious of our natural ignorance and weakness, are we exercising an habitual dependence on the Holy Spirit for light and strength? Through his power, are we striving to be delivered from all sin, and to obtain the renewal of our hearts to holiness after the image of God? Are we living as those ought to do, who are looking for death and judgment, and who are candidates for a heavenly crown? Are we obeying Christ as our supreme Lord? Is love to God the predominant affection of our souls; and does it produce the fruit of cheerful, unremitting, and unreserved obedience? Do we feel the force of gratitude to our God and Saviour inciting us to the cultivation of all holy, heavenly, and devout affections; and to the performance of every civil, social, and relative duty? Are we at the same time diligently using the means which God has instituted in his church for our growth in grace, and advancement in the knowledge and in the love of God? Do we constantly frequent his courts? Do we attend the table of the Lord: Do we read and hear his word, with an earnest desire to be made acquainted with his will? Are

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we habitually watchful over our hearts and lives, and assiduous in the work of self-examination? And to all these means of improvement, do we add unceasing and fervent prayer to the God and Father of our Lord Jesus Christ, that he would pardon our sins for the sake of his Son; that he would sanctify us wholly; and through the blood of the everlasting covenant, would make us perfect in every good work to do his will? These are the more decisive marks, by which our true churchmanship is to be ascertained. May every one who reads them, have a testimony in his own conscience, that they are fairly descriptive of his character."

His admonitions to those engaged in controversy are thus impressively delivered :

"What will it avail them in the great day of account, when the contentions which now agitate their minds, shall sink into absolute insignificance,―shall be as if they had never been-what will it then avail them to have vanquished their adversaries by the superiority of their polemical skill, if, unhappily imbibing the baneful spirit of controversy, they shall be found to have violated that brotherly love, which forms a distinguishing badge of the real followers of Jesus Christ? Certainly,' as the pious Bishop Hall has observed, God abides none but charitable dissentions; those that are wellgrounded and well governed; grounded upon

just causes, and governed with Christian charity and wise moderation; those whose beginning is equity, and whose end is peace. If we must differ, let these be the conditions; let every one of God's ministers be ambitious of that praise which Gregory Nazianzen gives to Athanasius ; to be an adamant to them that strike him, and a loadstone to them that dissent from him; the one not to be moved with wrong,-the other to draw those hearts which disagree. So the fruit of righteousness shall be sown in peace of them that make peace. So the God of peace shall have glory, the church of God rest, and our souls unspeakable consolation and joy, in the day of the appearing of our Lord Jesus.'

1 See Hall's Peacemaker, ad finem.

His removal from the Isle of Wight-Temporary connexion with the Lock Hospital, in London,—and final settlement at Turvey.

A CHANGE of residence, and of his sphere of labour, is, to a minister, at all times a subject for grave deliberation. He can take no step, in the consequences of which, others are not deeply involved as well as himself. In no instance does he stand alone: his principles, habits, and conduct, wheresoever wheresoever he goes, exercise their powerful effects on all around him; and he is the star, by whose genial or unfriendly influence, their present, as well as future destiny, is in a great measure to be determined. It is this truth which constitutes the moral responsibility attendant on the acceptance of a new appointment. If the glory of God, and the conversion of immortal souls, are the grand objects of which, as a minister, he is never to lose sight; nothing less than a deliberate and well-founded conviction that these are likely to be promoted by the step contemplated,