act for the purpose of honouring his own appointed ministers, that the excellency of the power might indeed be seen to be of God. In another place, when speaking on the study of the scriptures, he extols very highly Scott's Commentary, as a standard of orthodoxy, and adds, that the christian minister should be well exercised in the field of holy writ, that he may be able to defend these his preconceived opinions in theology against the subtle disputant with whom he may be called to combat.'-We should rather wish to see the christian minister, instead of taking up the bible to defend a system of divinity which he has previously learned at the university, like the Bereans, searching the scriptures to see whether he has himself been taught by that blessed Spirit who indited all scripture for the edification of his chosen. In the chapter on self-denial is the following.

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"No one attains remarkable eminence or success, without a resolute and habitual self-denial in subordinating every secondary point to the favourite object. Perhaps the highest praise for a minister of the gospel was given by Dr. Johnson, in his life of Dr. Watts, when he remarked of the subject of his biography, that, whatever he took in hand, was, by his incessant solicitude for souls, converted to theology.' And indeed this determined singleness of purpose is indispensable to a conscientious discharge of ministerial obligations. How fearful would be the responsibility of a soul passing into eternity unregarded and uninstructed, while our minds were engaged in some pursuit of literature, taste, accomplishment, or even abstract theology. How self-convicting would be the confession, "While thy servant was busy here and there, the man was gone."

We ask, does our author hold general redemption? for while diligence and assiduity ought to mark the christian minister, will his exertion snatch from perdition one soul for whom Christ did not atone? we trow not. "All that the Father hath given me shall come unto me." Will Mr. Bridges then add to the number of the elect family? or does he mean to tell us that some one for whom Christ died will be lost eternally, lost through the inadvertency of the parish priest? We leave Mr. B. to solve the question.

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Our author has many remarks relative to the duties of the christian minister, which he enforces in a manner to our view quite unscriptural. The habit of faith in the christian ministry requires peculiar simplicity to realize its full efficiency.' Faith is the gift of God, and not to be acquired either by a devout habit or well-arranged matter. Speaking in high commendation of Mr. Simeon's six hundred Skeletons of Sermons, he says, a thankful mind would find ample and profitable employment in clothing the skeletons.' must confess such advice may suit the young academician, but such sermons, however the skeletons might be clothed, would, we are sure, profit the people little: the man of God will not dare to stand up before the people with such acquired discourses; he will come with, "I have a message from God unto thee." We might point out very many passages throughout the work equally repugnant to our views of the minister of Christ." The various rules here laid down may suit those, who having taken upon them the office of a

minister, are desirous to do what they call their duty in those stations to which they may have been appointed by their superiors; but unless the man has himself" been called of God as was Aaron," he will be, after all his acquirements, but a wolf in sheep's clothing; and however clear, by the assistance of a well-chosen library, his discourses may be, being destitute of the unction of the Holy Ghost, the very babe in Christ will discover the deficiency;, and as our gracious Lord himself says, 66 My sheep hear my voice and follow me, a stranger will they not follow, for they know not the voice of strangers. There are, however, many useful suggestions in the work; and we will for the gratification of our readers, subjoin one from the section on experimental preaching.

"It is experience alone that qualifies for usefulness, by enabling the minister to touch the tender strings of the heart, and to suit his instructions to the different cases, trials, and circumstances that belong to the subject of his ministration. When he has,' as Witsius beautifully observes, not only heard something, but seen, and handled, and tasted of the word of life, and has been taught, not by mere speculation, but by actual experience, what he has thus found out; he safely inculcates, from the assured persuasions of his mind, and applies to every case, from his own knowledge of what is suitable to each. The christian minister may therefore expect his full portion of painful and perplexing exercises. For not only does he require them to promote his humiliation of soul (a most needful and encouraging preparation for ministerial success) but also to "give him the tongue of the learned, that he may know how to speak a word in season to him that is weary." It is almost needful, that he should have a taste, more or less, of the innumerable trials, fears, complaints, and temptations of private christians, to enable him to prescribe the specific remedy for each varying complaint, and to exercise a spirit of christian sympathy with them all.

"A judicious and occasional reference to our own experience, will add considerable interest to our preaching. The Apostle introduces such reference with considerable effect in his apostolic letters to his churches. (Rom. vii. Phil. iii. 1 Tim. i. 12-15.) And when we can tell our people- We have passed with you through the same tribulation, conflicted with the same difficulties, fallen into the same snares, and overcome the same temptations' -this gives a reciprocity of interest and excitement, that leads them in the midst of present distresses to "thank God" for us, "and take courage" for themselves. Addresses of this character flow from the heart to the heart, with a direct passage and immediate effect; and they bring a warmth and impressiveness, compared with which cold speculation or studied eloquence is most insipid. The difference is that of the way-post, which directs the traveller, while itself remains unmoved, and the living guide, who becomes a companion to sympathize, enliven, and uphold his fellow. Great discretion, however, is requisite to regulate the frequency and seasonableness of these personal references. There would otherwise be an immediate danger of "preaching ourselves," instead of "Christ Jesus the Lord." There would also be the appearance of setting up our own experience as a standard for our people, than which nothing could be more injurious, as an occasion of ridicule to the enemies of the gospel, and as a serious hindrance to the sincere inquirer, by putting the servant in his master's place-man in the place of God.

"The advantages of this style of preaching are various and important. Not to speak of the echo, that it finds in the hearts of our people, we may remark, that it gives a peculiar flexibility to our ministry, and enables us to appropriate remedies to the several individual cases. It assists us also in the right use of our own experience, not making it the standard of our ministry, nor on the other hand regarding it as a cabinet of curiosities for private

inspection, but working it up as useful materials for our ordinary addresses. This character of ministry is also usually attended with peculiar blessing. 'I always find,' said the late Mr. Richmond, that, when I speak from the inward feelings of my own heart, with respect to the works of inbred corruption, earnest desire after salvation, a sense of my own nothingness, and my Saviour's fulness, the people hear, feel, are edified, and strengthened. Whereas, if I descend to mere formal or cold explanation of particulars, which do not affect the great question-"What must I do to be saved?"my hearers and I grow languid and dull together, and no good is done.' Indeed the study of the apostolical epistles will mark this style of preaching to be most consonant with the inspired model. What interesting details of lively experience are brought before us in Romans viii.! How different is the view exhibited in that wonderful portion of holy writ, from a dry statement of abstract truth, whether doctrinal or preceptive! It is the direct influence of evangelical doctrine and precept, in the speaking testimony of the love, peace, holy fellowship, conflict, joy and triumph of the consistent believer."

On the course to be adopted by the minister towards young persons under serious impressions, is the following.

"Youthful recipients of instruction are readily melted by the power of affectionate address; while too often their conduct proves their consciences to be unawakened, and their hearts unimpressed. Their very susceptibility of religious impressions has a strong influence in fostering self-deception, in leading them to mistake mere natural impulse for the exercise of the spiritual life, conviction of sin for conversion of heart, feeling for principle, attachment to their minister for love to their Saviour, interest in the mechanical form of instruction for interest in the gospel. Much caution is also required, in placing christian experience before them, for the purpose of conviction, lest, almost unconsciously, we form their character either to hypocrisy or self-deception; much close personal application of the gospel to their several cases; a distinct separation between natural and spiritual excitement; and a watchfulness against the subtle influences of all excitement, that does not distinctly act upon the conscience. Even the exhibition of the love of Christ should be set forth in its glory and sublimity, as well as in its inexpressible tenderness and endearment; that, while the wax is warmed and softened by the lively glow of feeling, a deep, complete, and permanent impression may be made, and the judgment, conscience, and habits may be powerfully influenced."

We have already exceeded our bounds, and must refer our readers to the volume itself, which will not altogether be unedifying. The Power of Godliness.

By George Wright, Minister of the Baptist Church, Beccles, Suffolk. 12mo. pp. 24. Higham. This tract on the power of godliness, forms one of those circular letters written at the request of the members of the Suffolk and Norfolk Association of Baptist Churches. The writer has performed the duty devolving on him with fidelity, and affectionate solicitude for the edification of the church, and we have not recently met with any thing on the subject more entirely in accordance with our own views. It is concise, and the difference between the form and the power of godliness is pointed out with an ability which shews the author to be "a workman that needeth not to be ashamed, rightly dividing the word of truth." We have taken no extracts, as the work was published in this Magazine, and is so very cheap, that we hope our readers will possess a copy for themselves.