that, "This do in remembrance of me," Luke xxii. 19. Both were primarily delivered to those who lived in the age of the Apostles; both have been constantly observed by the faithful in all ages of the Church; and both must be observed by us, if we hope to be saved.

Our readers must ere this have suspected Dr. Scot's principles: his views respecting that solemn institution which our Lord appointed at his death, will have afforded them too strong a confirmation of these suspicions. But to proceed: in the twenty-second of his Discourses, he proposes to discuss the Socinian, Arminian, Calvinistic and Antinomian Theories of Justification. The passage of Scripture prefixed is taken from Philip. iii. 9. "Not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." In the progress of this discussion, he observes that some (we conclude he means the Socinians) hold that this righteousness is entirely our own performance. The second class assert, that man is in a degenerate state, and that the Divine assistance or grace promised in the Gospel is requisite to help him; and that Christ obeyed the Divine Law in the stead of all mankind, and that hence man's imperfect obedience will be accepted. A third class maintain that man is under the thraldom of sin from the very womb, and wholly unable to do any good work. They assert also that Christ obeyed the Divine Law for the elect only. The fourth class assert," that Christ did not obey the law in their room, as their legal head and representative, but that he believed for them, repented for them as well as died for them by a real transference of persons and conditions." Of these two classes the first and the last are condemned as objectionable in the extreme, and the second and third are considered the best. Of these two Dr. Scot evidently prefers the third. For though he allows that the scheme adopted by them may. be objected to, he says no more, but speaking of the second, he says, it has been objected to, and we think with considerable strength. If our inference then is correct, Dr. Scot professes himself a Calvinist. Several of Dr. Scot's observations, whilst he is discussing the tenets of the second class, are plausible, but anguis latet in herba, His real creed is a mixture of the doctrine of Calvin with those of Socinus. Is it not strange that he should have the assurance to discuss the doctrine of justification without ever making the slightest allusion to the Divinity of the second person in the ever blessed Trinity? Our author (speaking of the doctrine of justification) observes, that these are the only four theories on the subject which deserve any

notice. But as far as we can discover, these are f ur theories on the subject which deserve no notice-for this pla n reason, because the Scripture takes no notice of them. He can have but short sighted views respecting the guilt of sin who imagines that the perfect obedience of one mere man can justify, in the sight of God, the imperfect obedience of another. He can know but little of the doctrines of Scripture, who has never known," that none can by any means redeem his brother, nor give to God a ransom for him." Whilst treating of the doctrine of justification, we have also to remark that Dr. Scot, though he frequently alludes to the obedience, makes no mention whatever of the sacrifice of Christ. This it must be confessed is wise policy. Christ is called the Lamb of God, which taketh away the sins of the world. It is said that he was the propitiation for the sins of the whole world; that he was once offered to bear the sins of many. Passages bearing upon the same point might be multiplied without end. Texts which assert this blessed truth are totally kept in the back ground, and with good reason, for with one voice they condemn the opinions of those who rob the Son of his glory, and the faithful of their hope. In short, though our Author is very earnest in his appeals to reason and Scripture, he is very sparing in the use of them.

The other essays treat of general subjects, but as they are discussed without any reference to the great doctrines of Christianity, if they were in much abler hands than those of Dr. Scot, they would be dull, lifeless, uninteresting and uninstructive. Dr. Scot, however, not only undertakes to write, but also to criticise. In his short view of the best specimens of pulpit eloquence, many great men are mentioned, but we look in vain for any traces of them in the other parts of his volume. A man of Dr. Scot's principles must have some courage to eulogise Barrow and Secker. But his commendations will be well bestowed, if they refer his readers to the instructive discourses of these excellent men. We promise them that they will there find a complete refutation of his unscriptural theories of justification, and a most effectual antidote to all the poisonous doctrines with which his essays abound. We could easily give a few specimens of Dr. Scot's grammar, which might amuse our readers; but we only beg to recommend Dr. Scot to acquire a greater facility of spelling and writing his own language, before he reads any more of the works of Chrysostom.

Sermons from the French; translated, abridged, and adapted to the English Pulpit. By the REV. M. H. LUSCOMBE, L.L.D. Chaplain to his Royal Highness the Duke of Cambridge. 8vo. Pp. 320. 9s. London. Rivingtons. 1825.

THIS Volume contains twenty-four sermons, selections from the publications of six celebrated Protestant divvines on the Continent, Cellerier, Reybay, Picot, Merle, De Jouk, and Le Cointe. Of these Sermons, twelve are taken from Cellerier. Dr. Luscombe has presented us upon the whole with a spirited, correct, and faithful translation of the discourses, which he is desirous of introducing to the English reader; and he does not seem to have taken any intentional liberty with the doctrine or sentiments contained in the originals. We could however, point out some few passages in which he has fallen short of his usual precision. For example, the following reading is decidedly erroneous, in sense and punctuation.

"But you will perhaps ask, may we not hope for this grace, for pardon, and the mercy of our Divine Master, My brethren, you can have no certainty of this. He has not given you this assurance. In his sovereign administration, justice has its rights as well as his mercy; and we must submit to the means, which he has been pleased to choose for our reconciliation, and to the conditions by which his grace is to be obtained. He has spoken. And the means proposed is the sacrifice offered on the cross by the great Mediator his only Son." P. 268.

Upon referring to the original, which we happen to have by us, and which is a sermon of " J. J. S. Cellerier, ancien Pasteur de Satigny," Vol. I. No. 12. entitled "La foi Chretienne," as published by " Manget et Aubuliez, Genève, 1819," the pas sage stands thus:

"Mais, disez-vous peut-être, ne pouvons nous pas espérer cette grâce, ce pardon, de la clémencé de notre mâitre.~ M. P. nous ne saurions avoir à cet égard aucune certitude s'il ne daigne lui-mêmè nouš en assurer. Dans son administration souveraine, la justice a ses droits aussi bien que la miséricorde: il faut qu'il parle, il faut qu'il nous ap prenne, et le moyen qu'il a choisi pour les concilier, pour nous réunir à lui, et la condition, à laquelle cette grâce est attaché. Or il a parlé; ce moyen, c'est le sacrifice offert sur la croix, par le grand Médiateur par son propre fils." P. 323,

It is evident that the sentences which we have distinguished by Italics, should have been rendered in this way. 'My brethren, we could have had no certainty of this, if he had not

Dr. Luscombe wishes, (as we should judge from his having undertaken this translation, and from what he says in the title page of adapting these sermons to the English pulpit,) to obtain a passport for French and Swiss Protestant theology into our English pulpits. We most earnestly hope that our young preachers will be cautious how far they adopt either the style or the doctrines, even of the best of the sermons which come from the other side of the water. There is a degree of animation and eloquence in them, which is certainly highly attractive: they will keep an audience alive, and assist the effect which a good voice and manner never fail to produce: but they have little of that close reasoning, and sound divinity, which should be the study of such as are disposed to remember the apostle's advice, "take heed unto thyself, and unto the doctrine: continue in them for in doing this thou shalt save both thyself and them that hear thee."

As a proof of the justice of this observation, Dr. Luscombe's volume contains one sermon only upon either of the sacraments of the Reformed Christian Church, viz. the eleventh, entitled, "The Lord's Supper," and that one treats upon this sacred ordinance, as a memorial rather than an holy mystery, capable of conveying grace and sanctification. The text is, "This do in remembrance of me," and Cellerier, (whose sermon it is,) scarcely alludes to any thing beyond the tendency of the institution to recal Christ and his redemption to our memory. The inward and spiritual grace, which by promise and covenant accompany the sincere, and devout, and worthy communion of the Lord's Supper are kept out of sight, and the hearer or reader of this discourse learns no more from it, than that the bread and wine are consecrated upon the altar, that the communicant may be put in mind of what his Saviour suffered for him. The Sacrament, the appointed means of divine strengthening and refreshing, ought doubtless to be the leading subject in every illustration of this solemn ordinance, but the following passages, which are the strongest we find in reference to it, can scarcely be said to place it in its proper point of view.

"He therefore left us a visible sign, a lasting monument of his death. This sign so simple, is at the same time powerful and affecting. There is a perfect analogy between that bread and that wine, the first nourishment of man, and that spiritual nourishment which gives life to the soul. The choice which the Son of God has made of this VOL. II. NO. III.

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emblem, renders it still more adapted to arrest our attention. That bread, that cup, emblems of his death: that cup which he himself presented to his disciples, a few hours before his death, places him before us, and renders him as it were, visible to our eyes." P. 148.

"The natural consequence of these sentiments, of this lively remembrance in the true disciple of Christ, makes him a new creature: his soul receives an impression from the virtues of his Saviour: he knows that to come to the Holy Supper is to bind himself to walk in his steps, and he again ratifies his engagement. The spirit of Jesus inspires him." P. 149.

Our own church considers the communion of the Lord's Supper as something more than emblematical and symbolical, as the very means of grace, when the communicant receives the bread and wine, in faith, penitence, and charity: its liturgy speaks not only of the remembrance of Christ's death and passion, but of the mystical partaking of his body and blood, of the spiritual food, and of the assurance of God's favour and goodness towards us, when we have duly received these holy mysteries. We therefore acknowledge that we look with jealous eyes upon any exposition, doctrinal or practical, which, either by omission, or insufficient illustration, fails in giving due force to this, or any equally important article of faith,

NOTICES.

Scientia Biblica: containing the New Testament, in the Original Tongue, with the English Vulgate, and a Copious and Original Collection of Parallel Passages, printed in words at full length. 8vo. 3 vols. 31. Booth. 1825.

seen.

This is really the most luxurious book of its class we have ever In further explanation of the contents, as enumerated in the title page, we may mention, that the Greek is the "Textus Receptus" after Mill's Edition; the "English Vulgate," simply the Authorised Version; and the collection of parallel and illustrative" passages taken from the margins of all preceding compilers, most copious,-so copious indeed that we have not been able to discriminate those which are "Ori