tle, and which the context does not appear to justify or require.

"It is said in Scripture, 'He that will not work, shall not eat :' what is this but to say, he that will not seek instruction, shall not find it, and he that finds not instruction in the way of righteousness, when it is within his reach, shall not inherit the kingdom of heaven? But it is thought by some, perhaps, that they have satisfied their duty, if they have paid respect to the ordinance of their Maker, while they are present at his temple. Satisfied their duty! Is then the influence of the Sabbath to be limited to that portion of the day, which is set apart for public worship? If any one be a mere hearer of the word,' says Saint James, he is like dato a man beholding his natural face in a glass, for he beholdeth himself and goeth his way, and straightway forgetteth, what manner of man he was.' But we may be told by some, that the task of meditating en those subjects, which have been en

forced upon them at Church, is tedious, is troublesome; that they have an engagement, and have therefore no leisure to think any longer on such matters: what is this but in other words to say, it is too much trouble to do the will of my Redeemer; it is too much trouble to obey him who died for me. For shame! for shame! Away with such base, such ungrateful excuses. It is too much trouble to serve your Saviour: has he deserved such contemptuous treatment at your hands? When did he shrink from any sacrifice, any suffering, by which your welfare might be promoted? But perhaps you have not said, that the duty here urged is troublesome have you not thought so? have you not acted, as if you felt it to be such? Seek not then to establish a distinc

tion, between what you have openly avowed in words, and what you have not less openly declared by your conduct.

"But you have not leisure; you have some engagement, which hinders you from serious reflexion on what you have heard at Church. In the name of the Most High, I ask, what is the engagement for which you were created? Shrink not, I pray you, from the question; if you put it not to yourselves, there is one who will ask it in a voice of thunder, when all the empty engagements on which you are now intent, shall have vanished for ever; and yourselves roused at length from those idly-busy occupations, shall stand shuddering and confounded before the judgment seat of Christ. Judge therefore

yourselves brethren, that ye be not judged of the Lord." P. 6.

Sermon II. Acts iv. 10. 12. "Faith in Christ necessary to salvation." The insufficiency of all human righteousness, and the necessity of a better salvation than it is in the power of man to establish, are shown, from "the nature of man," and from "the nature of God;" and the insidious exception, that if faith is necessary faith is also suf ficient to salvation, is cautiously an ticipated and clearly refuted.

This

Sermon III. Acts ii. 38. Sermon professedly treats of the nature, benefits, and duties of baptism: and under the latter head the preacher principally insists upon the obligations of sponsors, upon whose office and obligations he offers many tions, of the justice and necessity important and seasonable observaof which no parochial minister will need to be convinced. This is a proper and useful subject for ministerial exhortation, especially at the time of Confirmation: it is also an interesting thesis of private meditation with those who have answered, or, who mean to answer, in the name of children at their Baptism: but it is strictly adapted to domestic use, in the presence, perhaps, of children, and of others who are not sponsors.

Sermon iv. Luke xxii. 19. "The nature and ends of the Lord's Supper."

"It will be the design of this discourse to inquire into the origin and intent of the Lord's Supper; to suggest some of the reasons which call upon every Christian to partake of the body and blood of their Saviour, as represented in a spiritual manner under the figures of bread and wine; and to answer some objections, which misguided members of our Church occasionally bring forward to excuse them from appearing at the Holy Table of their Saviour." P. 51.

This is the plan of the Discourse, marked out and divided by the author in the good old way, and

faithfully prosecuted and observed in the detail.

Sermon v. Romans xv. 4. "Advantages arising from the study of the Scriptures;" 1. as they teach patience by examples, some of which are recited and enforced; 2. as they commend patience as a duty; 3. as they convey a promise of divine assistance and support: as they open sources, 4. of consolation, and 5. of hope.

"

The argument of the two following Sermons is not designed to exhibit evidence to establish the truth of our religion, but to suggest powerful motives to Christian obedience. Sermon vI. Acts x. 43. "Prophecy a motive to Christian obedience. Certain prophecies concerning Christ are produced from the Old Testament, and shown to be fulfilled by a reference to the New. The prophecies concerning the Jews are also visibly fulfilling, or fulfilled. The wisdom and power exhibited in these prophecies, and in the corresponding events, should fix our attention, and inspire us with an earnest desire to study and to do the will of God.

Sermon VII. Acts ii. 22. "Miracles an inducement to holiness of life." Some few miracles are recited at the beginning of the Sermon, but the motives to holiness are deduced without any immediate reference to these miracles.

Sermon VIII. Exodus xx. 8. "On public worship, and the right manner of performing it." This Sermon exhibits the obligation, manner, and benefits of sanctifying the Sabbath in all parts very plainly; and in some passages, especially towards the conclusion of the second part, very forcibly. The necessity of punctuality in attending the public. services of the Church, and of attention to the proper postures of devotion, and to the responses, is also appropriately enforced; and the reasons of transferring the religious solemnity of the Sabbath from the seventh to the first day of the

The

week are easily explained. subject is trite; but the method and style are admirably adapted to a congregation of villagers, addressed by their proper pastor; but, perhaps, not equally calculated for domestic use in the private family, of which the master is reading to his children and servants: the pronouns, and mode of address, which are proper in the former case, are hardly suited to the latter.

Sermon IX. 1 Thess. v. 17.'Prayer, its necessity and use." The plainness and usefulness of this Sermon would not have been injured if the matter had been more clearly and distinctly arranged. It is not necessary to adopt the tedious and almost interminable divisions which prevailed in the time of Bishop Andrews and the older di- * vines: but a certain method and order is not only useful to assist the preacher in his composition, but necessary to leave the stronger impression upon the hearer. The remark of Bishop Jeremy Taylor on the importance of choosing a pregnant text, may be applied to the methodical division of a discourse; it is remembered when the Sermon itself is forgotten.

Sermon x. Luke xi. 1. "Commentary on the Lord's Prayer."The answer to the question in the Church Catechism, "What desirest thou of God in this prayer?" might furnish materials for a Sermon, or a series of Sermons, upon this text and under this title. Mr. Bishop's h design is excellent, and his execu tion is not unequal to the design.

"My design at present is to examine separately each petition of our Lord's prayer, briefly to point out the variety of duties, which the whole comprehends, and

to suggest soine useful considerations arising from the subject." P. 135.

Favourable specimens of the commentary may be produced from the remarks on the clauses "thy kingdom come" and "lead us not into temptation."

The considerations on the Lord's Prayer, as a form of private prayer, are too valuable to be omitted.

"It is well worthy of observation, that in this prayer we are taught to address God as the common Father of mankind: Our Father which art in heaven. The same petitions which we offer for ourselves, we offer also for others: Give us this day: Forgive us our trespasses: Lead us not into temptation: the same form of expression we are to use, whether we utter this prayer in public or private: are we not hence taught the duty, the indispensable duty of loving one another? Can the command to love our neighbour as ourselves be enforced in a more powerful or impressive manner? Is it not as much as to say, Acknowledge your fellow-creatares to be your brethren, and feel for them as such, or else presume not to offer the prayer, which I have composed for your sakes. Think then on this prayer of our Redeemer I beseech you, my brethren, whenever you feel a spirit of selfishness or bitterness, whenever you feel an unbrotherly spirit rising within you: think on Him who has taught us by his words and by his actions, by his life and by his death, to love one another." P. 146.

HIS prayer is, indeed, a rule of love and of all duty, a model of supplication both in public and in private, a bond of union in his Church, and a ground of faith, and hope, and consolation.

Sermon XI. Hebrews i. 1, 2."For Christmas Day. The Christian scheme, its blessings and claims." The blessings are briefly noticed; the claims more diffusely, but with less exactness and precision than the occasion required.

Sermon XII. Acts xiii. 47. "For Epiphany. Obstacles and dangers attending the profession of Christianity." The primitive converts made many sacrifices to faith and duty, far exceeding the religious exertions of modern Christians, whose ease and security involve them in many dangers and tempta

tions.

"There is then a danger lurking under a state of ease, and quiet, and secure enjoyment, which, like a subtle poison, stealing on till it has seized the vitals, insensi

bly weans the heart from the path of duty, making each religious performance burthensome, and regarding it as an encroachment on the more acceptable occupations of the day. Here then is the rock, on which thousands have struck, and without surrendering the professions of Christia- . nity, or even omitting its stated services, have yet' made shipwreck of that faith, which overcometh the world.' This lukewarm temper so fatal to the interests of a religion, proclaimed by the good providence of God to the nations of the earth, may lead us to reflect on the warning which the rejection of the Jews holds forth." P. 173.

Sermon XIII. Matthew xxvi. 38. "Uses of affliction. For Good Friday." The title is most unworthy of the occasion, and very inadequately describes the matter of the discourse, which is designed to direct the thoughts, and to engage them in contemplating the sufferings of Christ, and thus to recommend a worthy celebration of the season and the day.

Sermon XIV. Romans vi. 23."Eternal life the gift of God through Jesus Christ." The preacher briefly states the guilt of man and the wages of sin, and expatiates more largely on the gift of God, considered as a gift, and on the value of eternal life, and concludes with suggesting proper motives of gratitude for the inestimable love which has been shown in our redemption.

"But who can reflect on the richness of

the gift without thinking of the gracious Giver? Does not our heart burn within us,' while we trace out the wonders of his love, in the simple and artless narration of his life? Well may we exclaim with this best and noblest of benefactors, Greater love hath no man than this, that a man lay down his life for his friend,' and he is if they will but allow him that place in -willing to esteem all mankind as his friends, their affections which a friend may justly claim. Having been made in the likeness of man' he presents himself before us, as one who is intimately acquainted with our nature; who stripped himself of that awful Majesty, which was displayed on Mount Sinai, that he might converse familiarly with men, and win them by gentler attractions, by whatsoever things are

lovely and of good report' in the ordinary intercourse of life.

"Does the Redeemer bid us come unto him' not as servants but as friends,' and shall we slight the gracious invitation? Shall we offer him the formal tribute of a cold and languid service, reserving our affections for those objects, which, if convenient, the same unwearied Benefactor has himself provided for our enjoyment, if injurious to our peace, he has commanded us for our own sakes to renounce and avoid? O that we would consider these things as they ought to be considered! The effect would be in despite of those sufferings which belong to a state of trial, a spring of inward comfort and satisfaction, that peace which passeth all understanding.'

"On this day especially, when we celebrate the accomplishment of that great and glorious work of our redemption, by the resurrection of Jesus Christ, let us turn with earnest affection the current of our thoughts to him, who is become the first fruits of them that slept.' Hitherto we have viewed him as the man of sorrows and acquainted with grief,' as 'smitten of God and afflicted,' but yet for our sake. We now behold him as the mighty God and the everlasting Father,' yet bending still from heaven to earth, and regarding his creatures with the tenderness of parental love. Though seated on the righthand of the Majesty on high, he is not unmindful of those whom, when on earth, he deigned to call his brethren, but pleads his death in their behalf to the Father, and the Father listens to his beloved Son' in whom he is well pleased.'

"Is there any special mark of respect and obedience, which we can present to the Redeemer on this day?

"So highly did the Apostles reverence this pledge of their Master's triumph over Sin and Satan, that in memory of his rising from the dead, they kept holy the first day of the week, and called it the Lord's day; a practice resting on such authority has become an ordinance among Christians in succeeding ages, so that the rule having been once established, the festival of our Redeemer's resurrection differs no

thing in this respect from every other Lord's day.

"But there is a distinction which the piety of our Church has pointed out and recommended to all her members. Your thoughts will go before me in referring at

once to the Sacrament of the Lord's Sup

per

If the foregoing remarks have pro

to make, you will feel so forcibly the duty of making every possible return to your Redeemer for the unbounded love which he has shewn to each of you, as to be unsatisfied till every token of respect and reverence, every proof of gratitude and affection, every tribute of obedience has been freely and cheerfully offered.

"There are not wanting many and powerful arguments to enforce the duty of partaking of the Lord's Supper drawn from its beneficial influence on the heart of the faithful communicant.

"But I forbear to insist on inducements, which, however worthy of your attention, must give way to the motive derived from the Redeemer's words, and which indeed deserves to stand alone.

"The Lord Jesus, the same night in which he was betrayed took bread, and when he had given thanks he brake it and said,‘Take, eat; this is my body which is broken for you; this do in remembrance of me.' After the same manner, he took the cup when he had supped, saying,

This cup is the New Testament in my blood: this do ye as oft as ye drink it, in remembrance of me."" P. 198.

The distinguishing character of the Sermons of which the substance has been hitherto submitted to the reader are plainness and brevity, sufficiently indicate the design with which they were originally composed, and well adapted to the domestic use for which they are now published. Some of the remaining discourses are more elaborately composed, and require more attention in the perusal, and are rather calculated for the private study and reflection of the master than for the use and instruction of the family. Such are, especially, Sermons xv.

XVI. XVIII. XIX. XX. XXI. XXIII.

XXV. XXVI. XXVIII. Is it unjust to suspect, that some of these were prepared for a certain congregation assembling "at St. Mary's in Oxford," of which Mr. Bishop was formerly Vicar. They are valuable discourses, and the only objection to them is, that they are deficient in the ease and simplicity which are required in Sermons for domestic

use.

"It has been the Author's wish to shew, that the inspiration of the Holy Spirit is suited not only to the wants of man, but to the social constitution of his nature: mysterious it certainly is, but what in the frame of man, so fearfully and wonderfully made, is not mysterious? If this doctrine, instead of being regarded with cold and distant reverence, were but brought home to the heart in the various scenes of daily

life, it would be found to confer the richest blessing." P. iv.

In prosecution of this design a clear view is taken of the necessity of the assistance of the Holy Spirit, as it is exhibited in the Scriptures and in the Liturgy, and the doctrine is urged in its practical uses, as a means and motive of improving the heart and the affections. It is also considered in reference to the Christian scheme of salvation, and in its peculiar adaptation to the circumstances of our nature. This important view is resumed in the twenty-third Sermon, and is worthy to be frequently and earnestly impressed on the attention. Thus is a doctrine of the highest importance made the source and fountain, from which practical holiness is deduced, and one of the chief truths of our religion familiarized in the improvement of our daily conduct, without being expanded into feelings, which few can understand, and which still fewer can explain.

There is in this Sermon a singular error in applying Acts x. 42. to the Holy Spirit, as if he were appointed "the judge of the quick and the dead."

Sermon XVI. Matt. iii. 16. "Doctrine of the Trinity practically considered." The doctrine is not explained, nor does the Preacher profess to explain it, but contemplates it with reference" to the scheme of divine mercy solemnly ushered in by the agency of the three persons in the blessed Trinity, and as displaying in the most lively manner the loving-kindness of God, and as

wishes of man ;" and calculated to influence his conduct and pursuits.

The remaining Sermons are principally of a practical character, and treat for the most part of the leading Christian virtues.

Sermon XVII. John xv. 14, 15. "Christ proposed as a pattern of friendship," or rather as an object of friendship: and it is attempted

"to exhibit the Redeemer's character in a point of view which may recommend it to all on the same principle, that they would cultivate the friendship of the wise and good among men;" and this attempt is carried into execution by alledging particular instances of our Lord's conduct, especially to Peter.

Sermon XVIII. Job. xxii. 21. "Acquaintance with God explained and recommended." After stating the distinguishing character of divine assistance, that it is "given to every man to profit with," argues against common objections in a manner to which the advocates of infallibility, and sensible experiences, and the non-believer, would do well to attend.

Sermon XIX. Matt. xviii. 1, 2, 3. "Docility required of a Christian." This Sermon " points out that disposition which Christ himself has pronounced to be the soil most propitious for the growth of filial reverence and obedience towards God" and explains in a very powerful manner the necessity of single-heartedness and sincerity in the profession of Christianity, under a deep conviction of its paramount and supreme importance, with occasional intimations of the causes of spiritual failure and miscarriage.

Sermon xx. John xiv. 15. " Obedience the test of love to Christ." Without adopting either of two common and prevailing errors, without giving an undue preference and partiality either to faith or to righteousness to the prejudice of the other, it is necessary to make the